The Life.

MAster John Donne was born in London, of good and vertuous Parents: and, though his own Learning and other multiplyed me­rits may justly appear suf­ficient to dignifie both Himself and his Posteritie: yet, the Reader may be pleased to know, that his Father was masculinely and lineally descen­ded from a very antient Family in Wales, where many of his name now live, that deserve and have great reputation in that Countrey.

By his Mother he was descended of the Fa­mily of the famous and learned Sir Tho. Moor, sometime Lord Chancellour of England: as also, from that worthy and laborious Judge Rastall, who left Posterity the vast Statutes of the Law of this Nation most exactly abridged.

He had his first breeding in his Fathers house, where a private Tutor had the care of him, until the ninth year of his age; and, in his tenth year was sent to the University of Oxford, having at that time a good command both of the French and Latine Tongue. This and some other of his remarkable Abilities, [Page 13] made one give this censure of him, That this age had brought forth another Picus Mirandula; of whom Story sayes, That he was rather born than made wise by study.

There he remained in Hart-Hall, having for the advancement of his studies Tutors of se­veral Sciences to attend and instruct him, till time made him capable, and his learning ex­pressed in publick exercises declared him wor­thy to receive his first degree in the Schools, which he forbore by advice from his friends, who being for their Religion of the Romish perswasion, were conscionably averse to some parts of the Oath that is always tendered at those times; and, not to be refused by those that expect the titulary honour of their studies.

About the fourteenth year of his age he was transplanted from Oxford to Cambridge; where, that he might receive nourishment from both Soils, he staid till his seventeenth year; all which time he was a most laborious Student, often changing his studies, but endeavouring to take no degree, for the reasons formerly mentioned.

About the seventeenth year of his age, he was removed to London, and then admitted in­to Lincolns-Inne, with an intent to study the Law; where he gave great testimonies of his Wit, his Learning, and of his Improvement in that profession: which never served him for [Page 14] other use than an Ornament and Self-satis­faction.

His Father died before his admission into this Society; and being a Merchant left him his portion in money (it was 3000 l.) His Mother and those to whose care he was com­mitted, were watchful to improve his know­ledge, and to that end appointed him Tutors in the Mathematicks, and all the Liberal Sciences, to attend him. But with these Arts they were advised to instil particular Principles of the Romish Church, of which those Tutors profest (though secretly) themselves to be members.

They had almost obliged him to their faith; having for their advantage (besides many op­portunities) the example of his dear and pious Parents, which was a most powerful perswa­sion, and did work much upon him, as he pro­fesseth in his Preface to his Pseudo-Martyr; a Book of which the Reader shall have some ac­count in what follows.

He was now entered into the eighteenth year of his age, and at that time had betrothed himself to no Religion that might give him any other denomination than a Christian. And Reason and Piety had both perswaded him that there could be no such sin as Schis me, if an adherence to some visible Church were not necessary.

He did therefore at his entrance into the nineteenth year of his age (though his youth [Page 15] and strength then promised him a long life) yet being unresolved in his Religion, he thought it necessary to rectifie all scruples that con­cerned that: and therefore waving the Law, and betrothing himself to no Art or Profession, that might justly denominate him; he begun to survey the Body of Divinity, as it was then controverted betwixt the Reformed and the Roman Church. And as Gods blessed Spirit did then awaken him to the search, and in that industry did never forsake him, (they be his own wordsIn his Preface to Pseudo­Martyr.) so he calls the same holy Spirit to witness this Protestation [...] that, in that disquisition and search, he proceeded with humility and diffidence in him­self; and, by that which he took to be the safest way; namely, frequent Prayers, and an indiffe­rent affection to both parties; and indeed truth had too much light about her to be hid from so sharp an Inquirer, and he had too much inge­nuity not to acknowledge he had found her.

Being to undertake this search, he believed the Cardinal Bellarmine to be the best de­fender of the Roman cause, and therefore be­took himself to the examination of his Rea­sons. The Cause was weighty, and wilful de­lays had been inexcusable both towards God and his own Conscience; he therefore pro­ceeded in this search with all moderate haste, and before the twentieth year of his age, did shew the then Dean of Gloucester (whose name [Page 16] my memory hath now lost) all the Cardinals works marked with many weighty observa­tions under his own hand; which works were bequeathed by him at his death as a Legacy to a most dear Friend.

The year following he resolved to travel; and the Earl of Essex going first the Cales, and after the Island voyages, he took the advantage of those opportunities, waited upon his Lord­ship, and was an eye-witness of those happy and unhappy employments.

But he returned not back into England, till he had staid some years first in Italy, and then in Spain, where he made many useful observa­tions of those Countreys, their Laws and man­ner of Government, and returned perfect in their Languages.

The time that he spent in Spain was at his first going into Italy designed for travelling the Holy Land, and for viewing Jerusalem and the Sepulchre of our Saviour. But at his being in the furthest parts of Italy, the disappointment of Company, or of a safe Convoy, or the un­certainty of returns for Money into those re­mote parts, denied him that happiness which he did often occasionally mention with a de­ploration.

Not long after his return into England, that exemplary Pattern of Gravity and Wisdom, the Lord Elsemore, then Keeper of the Great Seal, and Lord Chancellour of England, taking [Page 17] notice of his Learning, Languages, and other Abilities, and much affecting his Person and Condition, took him to be his chief Secretary; supposing and intending it to be an Introducti­on to some more weighty Employment in the State; for which, his Lordship did often protest, he thought him very fit.

Nor did his Lordship in this time of Master Donne's attendance upon him, account him to be so much his Servant, as to forget he was his friend; and to testifie it, did always use him with much courtesie, appointing him a place at his own Table, to which he esteemed his Company and Discourse a great Orna­ment.

He continued that employment for the space of five years, being daily useful, and not mercenary to his Friends. During which time he (I dare not say unhappily) fell into such a liking, as (with her approbation) increased into a love with a young Gentlewoman that lived in that Family, who was Niece to the Lady Elsemore, and daughter to Sir George Moor, then Chancellor of the Garter and Lieu­tenant of the Tower.

Sir George had some intimation of it, and knowing prevention to be a great part of wis­dom, did therefore remove her with much haste from that to his own house at Lothesley, in the County of Surry; but too late, by rea­son of some faithful promises which were so [Page 18] interchangeably passed, as never to be violated by either party.

These promises were onely known to them­seves, and the friends of both parties used much diligence, and many arguments to kill o [...] cool their affections to each other: but in vain [...] for, love is a flattering mischief, that hath de­nyed aged and wise men a foresight of those evils that too often prove to be the children of that blind father; a passion that carries u [...] to commit Errors with as much ease as whirl­winds remove feathers, and begets in us a [...]unwearied industry to the attainment of wha [...] we desire. And such an Industry did, notwith­standing much watchfulness against it, bring them secretly together (I forbear to tell how [...] and to a marriage too without the allowanc [...] of those friends, whose approbation alway [...] was and ever will be necessary to make even [...] vertuous love become lawful.

And that the knowledge of their marriag [...] might not fall, like an unexpected tempest, o [...] those that were unwilling to have it so; bu [...] that preapprehensions might make it the les [...] enormous, it was purposely whispered into th [...] ears of many that it was so, yet by none tha [...] could attest it. But to put a period to th [...] jealousies of Sir George, (Doubt often beget­ting more restless thoughts then the certain knowledge of what we fear) the news was i [...] favour to Mr. Donne, and with his allowance, [Page 19] made known to Sir George [...] by his honorable friend and neighbour Henry Earl of Northum­berland: but it was to Sir George so immeasu­rably unwelcome, and so transported him, that as though his passion of anger and incon­sideration might exceed theirs of love and er­rour, he presently engaged his Sister the La­dy Elsemore, to joyn with him to procure her Lord to discharge Mr. Donne of the place he held under his Lordship. This request was followed with violence; and though Sir George were remembred, that Errors might be overpunished, and desired therefore to forbear till second considerations might clear some scruples, yet he became restless until his suit was granted, and the punishment executed. And though the Lord Chancellor did not at Mr. Donnes dismission, give him such a Com­mendation as the great Emperour Charles the fifth, did of his Secretary Eraso, when he pre­sented him to his Son and Successor Philip the Second; saying, That in his Eraso, he gave to him a greater gift then all his Estate, and all the Kingdomes which he then resigned to him: yet he said, He parted with a Friend, and such a Secretary as was fitter to serve a King then a subject.

And yet this Physick of Mr. Donnes dismis­sion was not strong enough to purge out all Sir George's choler, for he was not satisfied till Mr. Donne and his sometime Compupil [Page 20] in Cambridge that married him, namely, Samu­el Brook (who was after Doctor in Divinity, and Master of Trinity Colledge) and his bro­ther Mr. Christopher Brook, sometime Mr. Donnes Chamber-fellow in Lincolns Inn, who gave Mr. Donne his Wife, and witnessed the marriage, were all committed, and to three several prisons.

Mr. Donne was first enlarged, who neither gave rest to his body or brain, nor to any friend in whom he might hope to have an interest, un­till he had procured an enlargement for his two imprisoned friends.

He was now at liberty, but his dayes were still cloudy: and being past these troubles, others did still multiply upon him; for his wife was (to her extreme sorrow) detained from him; and though with Jacob he endured not an hard service for her, yet he lost a good one and was forced to make good his title to her, and to get possession of her by a long and rest­less suit in Law; which proved troublesom and chargeable to him, whose youth, and travel, and needless bounty, had brought his estate in­to a narrow compass.

It is observed, and most truly, that silence and submission are charming qualities, and work most upon passionate men; and it pro­ved so with Sir George; for these and a general report of Mr. Donnes merits, together with his winning behaviour, (which when it would [Page 21] intice, had a strange kind of elegant irresisti­ble art) these and time had so dispassionated Sir George, that as the world had approved his Daughters choice, so he also could not but see a more then ordinary merit in his new son: and this at last melted him into so much remorse (for Love and Anger are so like A­gues, as to have hot and cold fits; and love in Parents, though it may be quenched, yet is easily rekindled, and expires not, till death denies mankind a natural heat) that he labo­red his Sons restauration to his place; using to that end both his own and his Sisters pow­er to her Lord; but with no success; for his Answer was, That though he was unfeignedly sorry for what he had done, yet it was inconsi­stent with his place and credit, to discharge and readmit servants at the request of passionate pe­titioners.

Sir Georges endeavour for Mr. Donnes re­admission, was by all means to be kept se­cret (for men do more naturally reluct for er­rours, then submit to put on those blemishes that attend their visible acknowledgment.) But however it was not long before Sir George appeared to be so far reconciled, as to wish their happiness, and not to deny them his pa­ternal blessing, but yet refused to contribute any means that might conduce to their live­lihood.

Mr Donnes estate was the greatest part spent [Page 22] in many and chargeable Travels, Books and dear-bought Experience: he out of all em­ployment that might yield a support for him­self and wife, who had been curiously and plentifully educated; both their natures ge­nerous, and accustomed to conferr, and not to receive Courtesies: These and other consi­derations, but chiefly that his wife was to bear a part in his sufferings surrounded him with ma­ny sad thoughts, and some apparent appre­hensions of want.

But his sorrows were lessened and his wants prevented by the seasonable courtesie of their noble kinsman Sir Francis Wolly of Pirford in Surrie, who intreated them to a cohabitation with him; where they remained with much freedom to themselves, and equal content to him for many years; and, as their charge en­creased (she had yearly a child) so did his love and bounty.

It hath been observed by wise and consi­dering men, that Wealth hath seldom been the Portion, and never the Mark to discover good People; but, that Almighty God, who dis­poseth all things wisely, hath of his abundant goodness denied it (he onely knows why) to many, whose minds he hath enriched with the greater Blessings of Knowledge and Vertue, as [...]he fairer Testimonies of his love to Mankind; [...] this was the present condition of this man [...] excellent Erudition and Endowments; [Page 23] whose necessary and daily expences were hard­ly reconcileable with his uncertain and narrow estate. Which I mention, for that at this time there was a most generous offer made him for the moderating of his worldly cares; the de­claration of which shall be the next employ­ment of my Pen.

God hath been so good to his Church, as to afford it in every age some such men to serve at his Altar as have been piously ambitious of doing good to mankind; a disposition that is so like to God himself, that it owes it self only to him who takes a pleasure to behold it in his Creatures. These times he did bless with many such; some of which still live to be Pat­terns of Apostolical Charity, and of more than Humane Patience. I have said this, be­cause I have occasion to mention one of them in my following discourse; namely, Dr. Mor­ton, the most laborious and learned Bishop of Durham, one that God hath blessed with per­fect intellectuals, and a cheerful heart at the age of 94 years (and is yet living:) one that in his days of plenty had so large a heart as to use his large Revenue to the encouragement of Learning and Vertue; and is now (be it spoken with sorrow) reduced to a narrow estate, which he embraces without repining; and still shews the beauty of his mind by so liberal a hand, as if this were an age in which to morrow were to care for it self. I have taken a pleasure in gi­ving [Page 24] the Reader a short, but true character of this good man, from whom I received this fol­lowing relation. He sent to Mr. Donne, and intreated to borrow an hour of his time for a Conference the next day. After their meeting there was not many minutes passed before he spake to Mr. Donne to this purpose; ‘Mr. Donne, The occasion of sending for you is to propose to you what I have often revolv'd in my own thought since I last saw you: which, never­theless, I will not do but upon this condition, that you shall not return me a present answer, but forbear three days, and bestow some part of that time in Fasting and Prayer; and after a serious consideration of what I shall pro­pose, then return to me with your answer. Deny me not, Mr. Donne, for it is the effect of a true love, which I would gladly pay as a debt due for yours to me.’

This request being granted, the Doctor exprest himself thus:

‘Mr. Donne, I know your Education and Abilities; I know your expectation of a State­employment; and I know your fitness for it; and I know too the many delays and contin­gencies that attend Court-promises; and let me tell you, my love begot by our long friend­ship, our familiarity and your merits hath prompted me to such an inquisition of your [Page 25] present temporal estate, as makes me no stranger to your necessities, which are such as your generous spirit could not bear, if it were not supported with a pious Patience: you know I have formerly perswaded you to wave your Court-hopes, and enter into holy Or­ders; which I now again perswade you to embrace, with this reason added to my for­mer request: The King hath yesterday made me Dean of Gloucester, and I am possessed of a Benefice, the profits of which are equal to those of my Deanry; I will think my Dean­ry enough for my maintenance (who am and resolve to die a single man) and will quit my Benefice, and estate you in it, (which the Patron is willing I shall do) if God shall in­cline your heart to embrace this motion. Remember, Mr. Donne, no mans Education or Parts make him too good for this employ­ment, which is to be an Ambassadour for the God of glorie, who by a vile death opened the gates of life to mankind. Make me no present answer, but remember your promise, and re­turn to me the third day with your Resolu­tion.’

At the hearing of this, Mr. Donne's faint breath and perplext countenance gave a visible testimony of an inward conflict; but he per­formed his promise and departed without re­turning an answer till the third day, and then it was to this effect;

[Page 26] ‘My most worthy and most dear friend, since I saw you I have been faithful to my promise, and have also meditated much of your great kindness, which hath been such as would exceed even my gratitude; but that it cannot do; and more I cannot return you; and I do that with an heart full of Humility and Thanks, though I may not accept of your offer; but, Sir, my refusal is not for that I think my self too good for that calling, for which Kings, if they think so, are not good enough: nor for that my Education and Learning, though not eminent, may not, being assisted with God's Grace and Humili­ty, [...]ender me in some measure fit for it: but, I [...]e make so dear a friend as you are my C [...]fessor; some irregularities of my life have been so visible to some men, that though I have, I thank God, made my peace with him by penitential resolutions against them, and by the assistance of his Grace ba­nish'd them my affections; yet this, which God knows to be so, is not so visible to man, as to free me from their censures, and it may be that sacred calling from a dishonour. And besides, whereas it is determined by the best of Casuists, that God's Glory should be the first end, and a maintenance the second motive to embrace that calling; and though each man may propose to himself both together; yet the first may not be put last without a viola­tion [Page 27] of Conscience, which he that searches the heart will judge. And truly my present condition is such, that if I ask my own Con­science, whether it be reconcileable to that rule, it is at this time so perplexed about it, that I can neither give my self nor you an an­swer. You know, Sir, who sayes, Happy is that man whose Conscience doth not accuse him for that thing which he does. To these I might adde other reasons that disswade me; but I crave your favour that I may forbear to ex­press them, and thankfully decline your offer.’

This was his present resolution, but the heart of man is not in his own keeping; and he was destined to this sacred service by an higher hand; a hand so powerful, as at last forced him to a compliance: of which I shall give the Reader an account before I shall give a rest to my Pen.

Mr. Donnne and his wife continued with Sir Francis Wolly till his death: a little before which time, Sir Francis was so happy as to make a perfect reconciliation betwixt Sir George and his forsaken son and daughter; Sir George conditioning by bond, to pay to Mr. Donne 800 l. at a certain day, as a portion with his wife, or 20 l. quarterly for their maintenance: as the interest for it, till the said portion was paid.

Most of those years that he lived with Sir [Page 28] Francis, he studied the Civil and Cannon Laws; in which he acquired such a perfection, as was judged to hold proportion with many who had made that study the employment of their whole life.

Sir Francis being dead, and that happy fa­mily dissolved, Mr. Donne took for himself an house in Micham (near to Croydon in Surrey) a place noted for good air and choice company: there his wife and children remained: and for himself he took lodgings in London, near to White-Hall, whither his friends and occa­sions drew him very often, and where he was as often visited by many of the Nobili­ty and others of this Nation, who used him in their Counsels of greatest considera­tion.

Nor did our own Nobility onely value and favour him, but his acquaintance and friendship was sought for by most Ambassadours of for­raign Nations, and by many other strangers, whose learning or business occasioned their stay in this Nation.

He was much importuned by many friends to make his constant residence in London, but he still denyed it, having setled his dear wife and children at Micham, and near some friends that were bountiful to them and him: for they, God knows, needed it: and that you may the better now judge of the then present Condi­tion of his minde and fortune, I shall present [Page 29] you with an extract collected out of some few of his many Letters.

Thus he did bemoan himself: And thus in other letters.

[Page 32]By this you have seen a part of the picture of his narrow fortune, and the perplexities of his generous minde, and thus it continued with him for about two years; all which time his family remained constantly at Micham, and to which place he often retir'd himself, and de­stined some dayes to a constant study of some points of Controversy betwixt the English and Roman Church; and especially those of Suprema­cy and Allegiance: and, to that place and such studies he could willingly have wedded himself during his life: but the earnest perswasion of friends became at last to be so powerful as to cause the removal of himself and family to Lon­don, where Sir Robert Drewry, a Gentleman of very noble estate, and a more liberal mind, as­signed him a very choice and useful house rent­free, next to his own in Drewry-lane; and was also a cherisher of his studies, and such a friend as sympathized with him and his in all their joy and sorrows.

Many of the Nobility were watchful and solicitous to the King for some secular prefer­ment for him: His Majesty had formerly both known and put a value upon his company, and had also given him some hopes of a State-em­ployment, being alwayes much pleased when Mr. Donne attended him, especially at his meals, where there were usually many deep dis­courses of general learning, and very often friendly debates or disputes of Religion be­twixt [Page 33] his Majesty and those Divines, whose places required their attendance on him at those times: particularly the Dean of the Chappel; who then was Bishop Montague) the publisher of the learned and eloquent Works of his Maje­sty) and the most reverend Doctor Andrews, the late learned Bishop of Winchester, who then was the Kings Almoner.

About this time there grew many disputes that concerned the Oath of Supremacy and Al­legiance, in which the King had appeared and engaged himself by his publick writings now extant: and his Majesty discoursing with Mr. Donne concerning many of the reasons which are usually urged against the taking of those Oaths, apprehended such a validity and clear­ness in his stating the Questions, and his An­swers to them, that his Majesty commanded him to bestow some time in drawing the Ar­guments into a method, and then write his An­swers to them: and having done that, not to send, but be his own messenger and bring them to him. To this he presently applyed himself, and within six weeks brought them to him under his own hand-writing, as they be now printed, the Book bearing the name of Pseu­do-martyr.

When the King had read and considered that Book, he perswaded Mr. Donne to enter into the Ministry; to which at that time he was, and appeared very unwilling, apprehending [Page 34] it (such was his mistaking modesty) to be too weighty for his Abilities; and though his Ma­jesty had promised him a favour, and many per­sons of worth mediated with his Majesty for some secular employment for him, to which his Education had apted him, and particularly the Earl of Somerset, when in his height of favour; who being then at Th [...]obalds with the King, where one of the Clerks of the Council died that night, and the Earl having sent for Mr. Donne to come to him immediately, said, Mr. Donne, To testifie the reality of my Affecti­on, and my purpose to preferre you, Stay in this Garden till I go up to the King and bring you wor [...] that you are Clark of the Council: doubt not my doing this, for I know the King loves you, and will not deny me. But the King gave a posi­tive denyal to all requests; and having a dis­cerning spirit, replyed, I know Mr. Donne is [...] learned man, has the abilities of a learned Di­vine; and will prove a powerful Preacher, and my desire is to prefer him that way. After that time, as he professeth,In his Book of Dev [...]ti­ons. The King descended to a perswasion, almost to a solicitation of him to enter into sacred Orders: which though h [...] then denyed not, yet he deferred it for almost three years. All which time he applyed him­self to an incessant study of Textual Divinity, and to the attainment of a greater perfection in the learned Languages, Greek and Hebrew.

In the first and most blessed times of Chri­stianity, [Page 35] when the Clergy were look'd upon with reverence, and deserved it, when they overcame their opposers by high examples of Vertue, by a blessed Patience and long Suffe­ring: those onely were then judged worthy the Ministry, whose quiet and meek spirits did make them look upon that sacred calling with an humble adoration and fear to undertake it; which indeed requires such great degrees of hu­mility, and labour and care, that none but such were then thought worthy of that celestial dignity. And such onely were then sought out, and solicited to undertake it. This I have mentioned because forwardness and inconside­ation, could not in Mr. Donne, as in many others, be an argument of insufficiency or un­fitness for he had considered long, and had many strifes within himself concerning the strictness of life and competency of learning re­quired in such as enter into sacred Orders; and doubtless, considering his own demerits, did humbly ask God with St. Paul, Lord, who is sufficient for these things? and, with meek Moses, Lord, who am I? And sure, if he had consulted with flesh and blood, he had not put his hand to that holy lough. But, God who is able to prevail, wrestled with him, as the An­gel did with Jacob, and marked him; mark'd him for his own; mark'd him with a blessing; a blessing of obedience to the motions of his blessed Spirit. And then, as he had formerly [Page 36] asked God with Moses, Who am I? So now being inspired with an apprehension of Gods particular mercy to him, in the Kings and o­thers solicitations of him, he came to a [...] King Davids thankful question, Lord who am I, tha [...] thou art so mindful of me? So mindful o [...] me as to lead me for more then forty years through this wilderness of the many temptations, and various turnings of a dangerous life: so merci­ful to me, as to move the learned [...]st of Kings to descend to move me to serve at thy Alter so merciful to me, as at last, to move my l [...]a to imbrace this holy motion: thy motions will and do imbrace: And, I now say with the blessed Virgin, Be it with thy servant as seem­eth best in thy sight: and so, blessed Jesus, I [...] take the cup of Salvation, and will call upo [...] thy Name, and will preach thy Gospel.

Such strifes as these St. Austine had, whe [...] St. Ambrose indeavoured his conversion to Chri­stianity, with which he confesseth, he acquai [...]ted his friend Alipius. Our learned Author (a man sit to write after no mean Copy) d [...] the like. And declaring his intentions to [...] dear friend Dr. King then Bishop of London, man famous in his generation, and no strangth to Mr. Donnes abilities. (For he had been Chaplain to the Lord Chancellor, at the ti [...] of Mr. Donnes being his Lordships Secretary [...] That Reverend man did receive the news wi [...] much gladness; and, after some expressions [...] [Page 37] joy, and a perswasion to be constant in his pi­ous purpose, he proceeded with all conveni­ent speed to ordain him both Deacon and Priest.

Now the English Church had gain'd a second St. Austine, for, I think, none was so like him before his Conversion: none so like St. Am­brose after it: and if his youth had the infirmi­ties of the one, his age had the excellencies of the other, the learning and holiness of both.

And now all his studies which had been oc­casionally diffused, were all concentred in Di­vinity. Now he had a new calling, new thoughts, and a new imployment for his wit and eloquence. Now all his earthly affections were changed into divine love; and all the fa­culties of his own soul were ingaged in the Con­version of others: In preaching the glad tidings of Remission to repenting Sinners; and peace to each troubled soul. To these he app'yed him­self with all care and diligence; and now, such a change was wrought in him, that he could say with David, Oh how amiable are thy Taber­nacles, O Lord God of Hosts! Now he decla­red openly, that when he required a temporal, God gave him a spiritual blessing. And that, he was now gladder to be a door-keeper in the house of God, then he could be to injoy the noblest of all temporal imployments.

Presently after he entred into his holy pro­fession, the King sent for him, and made [Page 38] him his Chaplain in ordinary; and promi­sed to take a particular care for his prefer­ment.

And though his long familiarity with Scholars and persons of greatest quality, was such as might have given some men boldness enough to have preached to any eminent Auditory, yet his modesty in this imployment was such, that he could not be perswaded to it, but went usu­ally accompanied with some one friend, to preach privately in some village, not far from London: his first Sermon being preached at Paddington. This he did, till His Majesty sent and appointed him a day to preach to him at White-hall, and, though much were expected from him, both by His Majesty and others yet he was so happy (which few are) as to sa­tisfie and exceed their expectations: preaching the Word so, as shewed his own heart was po [...]s­sest with those very thoughts, and joyes that h [...] labored to distill into others: A Preacher [...] earnest weeping sometimes for his Auditory sometimes with them: alwayes preaching [...] himself, like an Angel from a cloud, but [...] none; carrying some, as St. Paul was, [...] Heaven in holy raptures, and inticing other [...] by a sacred Art and Courtship to amen [...] their lives; here picturing a vice so as to make it ugly to those that practised it; and a vertue so, as to make it be beloved even by tho [...] that lov'd it not; and, all this with a most par­ticular [Page 39] grace and an unexpressible addition of comeliness.

There may be some that may incline to think (such indeed as have not heard him) that my affection to my Friend, hath transported me to an immoderate Commendation of his Preaching. If this meets with any such, Let me intreat, though I will omit many, yet that they will receive a double witness for what I say, it being attested by a Gentleman of worth, (Mr. Chidley, a frequent hearer of his Sermons) being part of a funeral Elogie writ by him on Doctor Donne, and a known truth, though it be in Verse.

[Page 40]More of this, and more witnesses might be brought, but I forbear and return.

That Summer, in the very same moneth in which he entred into sacred Orders, and was made the Kings Chaplain, His Majesty then go­ing his Progress, was intreated to receive an entertainment in the University of Cambridge. And Mr. Donne attending his Majesty, at that time, his Majesty was pleased to recom­mend him to the University, to be made Doctor in Divinity; Doctor Harsnet (after Archbishop of York) was then Vice-Chancellour, who know­ing him to be the Author of that learned Book the Pseudo-Martyr, required no other proof of his Abilities, but proposed it to the University, who presently assented, and exprest a gladness, that they had such an occasion to intitle him to be theirs.

His Abilities and Industry in his Profession were so eminent, and he so known and so be­loved by Persons of Quality, that within the first year of his entring into sacred Orders, he had fourteen Advowsons of several Benefices presented to him: But they were in the Coun­trey, and he could not leave his beloved Lon­don, to which place he had a natural inclina­tion, having received both his Birth and Edu­cation in it, and, there contracted a friendship with many, whose conversation multiplyed the joyes of his life: But, an imployment that might affixe him to that place would be welcome, for he needed it.

[Page 41]Immediately after his return from Cam­bridge, his wife died, leaving him a man of an unsetled estate, and (having buried five) the careful father of seven children then living, to whom he gave a voluntary assurance never to bring them under the subjection of a step­mother; which promise he kept most faith­fully, burying with his tears all his earthly joyes in his most dear and deserving wives grave; be­taking himself to a most retired and solitary life.

In this retiredness which was often from the sight of his dearest friends, he became crucifi­ed to the world, and all those vanities, those imaginary pleasures that are dayly acted on that restless stage; and, they crucified to him. Nor is it hard to think (being passions may be both changed and heightned by accidents) but that that abundant affection which once was betwixt him and her, who had long been the delight of his eyes, the Companion of his youth; her, with whom he had divided so many pleasant sorrows and contented fears, as Common-people are not capable of; She, being now removed by death, a commeasura­ble grief took as full a possession of him as joy had done; and so indeed it did: for, now his very soul was elemented of nothing but sad­ness; now grief took so full a possession of his heart, as to leave no place for joy: If it did, It was a joy to be alone, where like a Pelican in [Page 42] the wilderness, he might bemoan himself with­out witness or restraint, and pour forth his pas­sions like Job in the days of his affliction, Oh that I might have the desire of my heart! Oh that God would grant the thing that I long for! For then, as the grave is become her house, so I would hasten to make it mine also; that we two might there make our beds together in the dark. Thus as the Israelites sate mourning by the rivers of Babylon, when they remem [...]red Sion; so he gave some ease to his oppressed heart by thus venting his sorrows: Thus he began the day, and ended the night; ended the restless night and began the weary day in Lamentations. And, thus he continued till a consideration of his new ingagements to God, and St. Pauls W [...] is me, if I preach not the Gospel: disper'st those sad clouds that had now benighted his hopes, and forc'd him to behold the light.

His first motion from his house was to preach, where his beloved wife lay buried (in St Clements Church, near Temple-Bar Lon­don) and his Text was a part of the Prophet Jeremy's Lamentation: Lo, I am the man that have seen affliction.

And indeed, his very words and looks testifi­ed him to be truly such a man; and they, with the addition of his sighs and tears, exprest in his Sermon, did so work upon the affections of his hearers, as melted and moulded them into a companionable sadness; and so they left the [Page 43] Congregation; but then their houses presented them with objects of diversion, and his pre­sented him with no diversions, but with fresh objects of sorrow, in beholding many helpless children, a narrow fortune, and, a considerati­on of the many cares and casualties that attend their education.

In this time of sadness he was importuned by the grave Benchers of Lincolns Inne, once the friends of his youth, to accept of their Le­cture, which by reason of Dr. Gatakers removal from thence was then void: of which he ac­cepted; being most glad to renew his inter­mitted friendship with those whom he so much loved, and where he had been a Saul, though not to persecute Christianity, or to deride it, yet in his irregular youth to neglect the visible practise of it: there to become a Paul, and preach salvation to his beloved brethren.

And now his life was as a Shining light a­mong his old friends: now he gave an ocular testimony of the strictness and regularity of it; now he might say as St Paul adviseth his Co­rinthians, Be ye followers of me, as I follow Christ, and walk as yee have me for an example; not the example of a busie-body; but, of a contempla­tive, a harmless, an humble and an holy life and conversation.

The love of that noble society was expressed to him many wayes: for, besides fair lodgings that were set apart and newly furnished for him, [Page 44] with all necessaries, other courteesies were daily added; indeed so many and so freely, as if they meant their gratitude should exceed his merits; and, in this love-strife of desert and li­berality, they continued for the space of two years, he preaching [...]uthfully and constantly to them, and [...] they liberally requiting him. About which time the Emperour of Germany died, and the Palsgrave, who had lately married the Lady Elizabeth the Kings onely daugher, was elected and crowned King of Bohemia, the un­happy beginning of many miseries in that Na­tion.

King James, whose Motto (Beati pacifici) did truly speak the very thoughts of his heart, endeavoured first to prevent, and after to com­pose the discords of that discomposed State; and amongst other his endeavours did then send the Lord Hay Earl of Doncaster his Ambassa­dour to those unsetled Princes; and by a spe­cial command from his Majesty Dr Donne was appointed to assist and attend that employment to the Princes of the Union: for which the Earl was most glad, who had alwayes put a great value on him, and taken a great pleasure in his conversation and discourse: and his friends of Lincolns Inne were as glad, for, they feared that his immoderate study and sadness for his wives death, would, as Jacob said, make his daies few, and respecting his bodily health, evil too: and of this there were some visible signs.

[Page 45]At his going he left his friends of Lincolns-Inne, and they him with many reluctations: for, though he could not say as S. Paul to his Ephesians, Behold you to whom I have preached the Kingdom of God, shall from henceforth see my face no more; yet, he believing himself to be in a Consumption, questioned, and they feared it: all concluding that his troubled mind, with the help of his unintermitted studies, hastened the decays of his weak body: And God turned it to the best; for this employment (to say nothing of the event of it) did not onely divert him from those too serious studies and sad thoughts, but seemed to give him a new life by a true occasion of joy, to be an eye-witness of the health of his most dear and most honou­red Mistress the Qu. of Bohemia, in a forraign Nation; and, to be a witness of that gladness which she expressed to see him: Who, having formerly known him a Courtier, was much joyed to see him in a Canonical habit, and more glad to be an ear-witness of his excellent and powerful Preaching.

About fourteen moneths after his departure out of England, he returned to his friends of Lincolns-Inne with his sorrows moderated, and his health improved; and there betook him­self to his constant course of Preaching.

About a year after his return out of Germany, Dr. Cary was made Bishop of Exeter, and by his removal the Deanry of St. Pauls being va­cant, [Page 46] the King sent to Dr. Donne, and appoint­ed him to attend him at Dinner the next day. When his Majesty was sate down, before he had eat any meat, he said after his pleasant manner, Dr. Donne, I have invited you to Dinner; and, though you sit not down with me, yet I will carve to you of a dish that I know you love well; for knowing you love London, I do; therefore make you Dean of Pauls; and when I have dined, then do you take your beloved dish home to your study; say grace there to your self, and much good may it do you.

Immediately after he came to his Deanry, he employed work-men to repair and beautifie the Chappel; suffering, as holy David once vowed, his eyes and temples to take no rest, till he had first beautified the house of God.

The next quarter following, when his Father-in-law Sir George Moor, (whom Time had made a lover and admirer of him,) came to pay to him the conditioned summe of twenty pounds; he refused to receive it, and said (as good Jacob did, when he heard his beloved son Joseph was alive, It is enough,) You have been kind to me and mine: I know your present condition is such as not to abound: and I hope mine is or will be such as not to need it: I will therefore receive no more from you upon that contract; and in testimony of it freely gave him up his bond.

Immediately after his admission into his [Page 47] Deanry, the Vicarage of St. Dunstan in the West, London, fell to him by the death of Dr. White, the Advowson of it having been given to him long before by his honourable friend, Richard Earl of Dorset, then the Pa­tron, and confirmed by his brother the late de­ceased Edward, both of them men of much honour.

By these and another Ecclesiastical endow­ment which fell to him about the same time, given to him formerly by the Earl of Kent, he was enabled to become charitable to the poor, and kind to his friends, and to make such pro­vision for his children, that they were not left scandalous, as relating to their or his Profession and Quality.

The next Parliament, which was within that present year, he was chosen Prolocutor to the Convocation; and about that time was appointed by his Majesty, his most gracious Master, to preach very many occasional Sermons, as at St. Paul's Cross, and other places. All which employments he performed to the admiration of the Representative Body of the whole Cler­gy of this Nation.

He was once, and but once, clouded with the Kings displeasure; and, it was about this time; which was occasioned by some mali­cious whisperer, who had told his Majesty that Dr. Donne had put on the general humour of the Pulpits, and was become busie in insinuating [Page 48] a fear of the Kings inclining to Popery, and a dis­like of his Government: and particularly, for his then turning the Evening Lectures into Ca­techising, and expounding the Prayer of our Lord, and of the Belief, and Commandments. His Majesty was the more inclineable to be­lieve this, for that a Person of Nobility and great note, betwixt whom and Dr. Donne, there had been a great friendship, was at this very time discarded the Court (I shall forbear his name, unless I had a fairer occasion) and justly committed to prison; which begot many ru­mours in the common people, who in this Na­tion think they are not wise, unless they be busie about what they understand not: and especi­ally about Religion.

The King received this news with so much discontent and restlesness, that he would not suffer the Sun to set and leave him under this doubt; but sent for Dr. Donne, and required his answer to the Accusation; which was so clear and satisfactory, that the King said he was right glad he rested no longer under the suspicion. When the King had said this, Doctor Donne kneeled down and thanked his Majesty, and protested his answer was faithful and free from all collusion, and therefore desired that he might not rise, till, as in like cases he always had from God, so he might have from his Majesty, some as­surance that he stood clear and fair in his opinion. Then the King raised him from his knees with [Page 49] his own hands, and protested he believ'd him: and that he knew he was an honest man, and doubted not but that he loved him truly. And, having thus dismissed him, he called some Lords of his Council into his Chamber, and said with much earnestness, My Doctor is an honest man: and my Lords, I was never better satisfied with an answer then he hath now made me: and I always rejoyce when I think that by my means he became a Di­vine.

He was made Dean the fiftieth year of his age; and in his fifty fourth year a dangerous sickness seized him, which inclined him to a Consumption. But God, as Job thankfu [...]ly acknowledged, preserved his spirit, and ke [...]t his intellectuals as clear and perfect, as when that sickness first seized his body: but it continued long and threatned him with death; which he dreaded not.

In this distemper of body, his dear friend Doctor Henry King (then chief Residenciary of that Church, and late Bishop of Chich [...]ster) a man generally known by the Clergy of this Nation, and as generally noted for his o [...]liging nature, visited him daily; and observing that his sickness rendred his recovery doubtful, he chose a seasonable time to speak to him, to this purpose.

‘Mr. Dean, I am by your favour no stranger to your temporal estate, and you are no stranger to the offer lately made us, for [Page 50] the renewing a Lease of the best Prebends Corps belonging to our Church; and you know, 'twas denied, for that our Tenant be­ing very rich, offered to fine at so low a rate as held not proportion with his advantages: but I will either raise him to an higher summe, or procure that the other Residenciaries shall joyn to accept of what was offered: one of these I can and will by your favour do without delay, and without any trouble either to your body or mind; I beseech you to accept of my offer, for I know it will be a considerable addi­tion to your present estate, which I know needs it.’

To this, after a short pause, and raising him­self upon his bed, he made this reply.

‘My most dear friend, I most humbly thank you for your many favours, and this in particu­lar: But, in my present condition, I shall not accept of your proposal; for doubtless there is such a Sin as Sacriledge; if there were not it could not have a name in Scripture: And the Primitive Clergy were watchful against all appearances of that evil; and indeed the [...] all Christians lookt upon it with horrour and detestation: Judging it to be even an open de­fiance of the Power and Providence of Almighty God, and a sad presage of a declining Religion. But in stead of such Christians, who had se­lected times set apart to fast and pray to God, for a pious Clergy which they then did obey; [Page 51] Our times abound with men that are busie and litigious about trifles and Church-Cere­monies; and yet so far from scrupling Sacri­ledge, that they make not so much as a quaere what it is: But, I thank God I have; and, dare not now upon my sick-bed, when Al­mighty God hath made me useless to the ser­vice of the Church, make any advantages out of it. But, if he shall again restore me to such a degree of health, as again to serve at his Altar, I shall then gladly take the reward which the bountiful Benefactours of this Church have designed me; for God knows my Children and Relations will need it. In which number my Mother (whose Credulity and Charity has contracted a very plentiful to a very narrow estate) must not be forgotten: But Doctor King, if I recover not, that little worldly estate that I shall leave behind me, (that very little, when divided into eight parts,) must, if you deny me not so Charitable a fa­vour, fall into your hands as my most faith­ful friend and Executor; of whose Care and Justice, I make no more doubt then of Gods blessing on that which I have conscientiously collected for them; but it shall not be aug­mented on my sick-bed; and, this I declare to be my unalterable resolution.’

The reply to this was only a promise to ob­serve his request.

Within a few days his distempers abated; [Page 52] and as his strength increased, so did his thank­fulness to Almighty God, testified in his most excellent Book of Devotions, which he publi­shed at his Recovery. In which the Reader may see, the most secret thoughts that then possest his Soul, Paraphrased and made pub­lick: a book that may not unfitly be called a a Sacred picture of Spiritual Extasies, occasioned and applyable to the emergencies of that sick­ness; which book being a composition of Me­ditations, Disquisitions and Prayers, he writ on his sick-bed; herein imitating the Holy Patriarchs, who were wont to build their Altars in that place, where they had received their blessings.

This sickness brought him so near to the gates of death, and he saw the grave so ready to devour him, that he would often say his recovery was supernatural: But that God that then restored his health continued it to him, till the fifty-ninth year of his life. And then in August 1630. being with his eldest Daughter Mrs. Harvy at Abury hatch in Essex, he there fell into a fever, which with the help of his constant infirmity (vapors from the spleen) haste­ned him into so visible a Consumption, that his beholders might say, as St Paul of himself, H [...] ­dies dayly; and he might say with Job, My welfare passeth away as a cloud, the dayes of my affliction have taken hold of me, and weary nights are appointed for me.

[Page 53]Reader, This sickness continued long, not onely weakning but wearying him so much, that my desire is, he may now take some rest: and that before I speak of his death, thou wilt not think it an impertinent digression to look back with me, upon some observations of his life, which, whilst a gentle slumber gives rest to his spirits, may, I hope, not unfitly exercise thy consideration.

His marriage was the remarkable errour of his life; an errour which though he had a wit able and very apt to maintain Paradoxes, yet, he was very far from, justifying it: and though his wives Competent years, and other reasons might be justly urged to moderate severe Cen­sures; yet he would occasionally condemn him­self for it: and doubtless it had been attended with an heavy Repentance, if God had not blest them with so mutual and cordial affections, as in the midst of their sufferings made their bread of sorrow taste more pleasantly then the ban­quets of dull and low-spirited people.

The Recreations of his youth were Poetry, in which he was so happy, as if nature and all her varieties had been made onely to exercise his sharp wit, and high facy; and in those pieces which were facetiously Composed and carelesly scattered (most of them being written before the twentieth year of his age) it may appear by [Page 54] his choice Metaphors, that both Nature and all the Arts joyned to assist him with their utmost skill.

It is a truth, that in his penitential years, viewing some of those pieces too loosely scattered in his youth, he wish't they had been abortive, or so short liv'd that his own eyes had witnessed their funerals: But, though he was no friend to them, he was not so fallen out with heavenly Poetry as to forsake that: no not in his declining age; witnessed then by many Divine Sonnets, and other high, holy, and harmonious Composures. Yea, even on his former sick-bed he wrote this heavenly Hymne, expressing the great joy that then pos­sest his soul in the Assurance of Gods favour to him.

I have the rather mentioned this Hymne, for that he caus'd it to be set to a most grave and solemn Tune, and to be often sung to the Organ by the Choristers of St. Pauls Church, in his own hearing, especially at the Evening Ser­vice; and at his return from his Customary De­votions in that place, did occasionally say to a friend, The words of this Hymne have restored to me the same thoughts of joy that possest my Soul in my sickness when I composed it. And, O the power of Church-musick! that Harmony added to it has raised the Affections of my heart, and quic­ned my graces of zeal and gratitude; and I ob­serve, that I alwayes return from paying this publick duty of Prayer and Praise to God, with an unexpressible tranquillity of mind, and a wil­lingness to leave the world.

After this manner did the Disciples of our Saviour, and the best of Christians in those A­ges of the Church nearest to his time, offer their praises to Almighty God. And the reader [Page 56] of St. Augustines life may there find, that to­wards his dissolution he wept abundantly, that the enemies of Christianity had broke in upon them, and prophaned and ruin'd their Sanctua­ries, and because their Publick Hymns and Lauds were lost out of their Churches. And after this manner have many devout Souls lifted up their hands and offered acceptable Sacrifices unto Almighty God where Dr. Donne offered his,

Before I proceed further, I think fit to in­form the reader, that not long before his death he caused to be drawn a figure of the Body of Christ extended upon an Anchor, like those which Painters draw when they would present us with the picture of Christ crucified on the Cross: his, varying no otherwise then to affix him to an Anchor (the Emblem of hope) this he caused to be drawn in little, and then many of those figures thus drawn to be ingraven very small in Helitropian Stones, and set in gold, and of these he sent to many of his dearest friends to be used as Seales, or Rings, and kept as memo­rials of him, and of his affection to them.

His dear friends and benefactors, Sir Henry Goolier, and Sir Robert Dr [...]wry, could not be of that number; Nor could the Lady Magdalen Herbert, the mother of George Herbert, for they had put off mortality, and taken possession of [Page 57] the grave before him: But Sir Henry Wootton, and Dr. Hall the then late deceased Bishop of Norwitch were; and, so were Dr. Duppa Bishop of Salisbury, and Dr. Henry King Bishop of Chiche­ster, (lately deceased) men in whom there was such a Commixture of general Lear­ning, of natural eloquence, and Christian humi­lity, that they deserve a Commemoration by a pen equal to their own, which none hath ex­ceeded.

And in this enumeration of his friends, though many must be omitted, yet that man of primitive piety Mr. George Herbert may not; I mean that George Herbert, who was the Au­thor of the Temple or Sacred Poems and Ejacu­lations. (A Book, in which by declaring his own spiritual Conflicts he hath Comforted and raised many a dejected and discomposed Soul, and charmed them into sweet and quiet thoughts: A Book, by the frequent reading whereof, and the assistance of that Spirit that seemed to inspire the Author, the Reader may attain habits of Peace and Piety, and all the gifts of the Holy Ghost and Heaven: and may by still reading, still keep those sacred fires burning upon the Altar of so pure an heart, as shall free it from the anxieties of this world, and keep it fixt upon things that are above;) betwixt him and Dr. Donne there was a long and dear friendship, made up by such a Sympa­thy of inclinations, that they coveted and [Page 58] joyed to be in each others Company; and this happy friendship was still maintained by many sacred indearments; of which, that which fol­loweth may be some Testimony.

I return to tell the Reader, that besides these verses to his dear Mr. Herbert, and that Hymne that I mentioned to be sung in the Quire of St Pauls Church; he did also shorten [Page 60] and beguile many sad hours by composing other sacred Di [...]ties; and he writ an Hymn on his death-bed, which bears this title.

If these fall under the censure of a soul, whose too much mixture with earth makes it unfit to judge of these high raptures and illumi­nations; [Page 61] let him know that many holy and de­vout men have thought the Soul of Prudentius to be most refined, when not many dayes be­fore his death he charged it to present his God each morning and evening with a new and spiritu­al song; justified by the example of King Da­vid and the good King Hezekias, who upon the renovation of his years paid his thankful vowes to Almighty God in a royal Hymn, which he concludes in these words, The Lord was rea­dy to save, therefore I will sing my songs to the stringed instruments all the dayes of my life in the temple of my God.

The latter part of his life may be said to be a continued study; for as he usually preached once a week, if not oftner, so after his Sermon he never gave his eyes rest, till he had chosen out a new Text, and that night cast his Sermon into a form, and his Text into divisions; and the next day betook himself to consult the Fa­thers, and so commit his meditations to his memory, which was excellent. But upon Satur­day he usually gave himself and his mind a rest from the we [...]y burthen of his weeks meditati­ons, and usually spent that day in visitation of friends, or some other diversions of his thoughts; and would say, that he gave both his body and mind that refreshment, that he might be enabled to do the work of the day following, not faintly, but with courage and chearfulness.

Nor was his age onely so industrious, but in [Page 62] the most unsetled dayes of his youth, his bed was not able to detain him beyond the hour of four in a morning: and it was no common bu­siness that drew him out of his chamber till past ten. All which time was employed in study; though he took great liberty after it: and if this seem strange, it may gain a belief by the visible fruits of his labours: some of which remain as testimonies of what is here writen: for he left the resultance of 1400. Authors, most of them abridged and analysed with his own hand; he left also sixscore of his Sermons, all written with his own hand; also an exact and laborious Trea­tise concerning Self-murther, called Biathana­tos; wherein all the Laws violated by that Act are diligently surveyed and judiciously censured: a Treatise written in his younger dayes, which alone might declare him then not onely perfect in the Civil and Canon Law, but in many other such studies and arguments, as enter not into the consideration of many that labour to be thought great Clerks, and pretend to know all things.

Nor were these onely found in his study; but all businesses that past of any publick conse­quence, either in this, or any of our neighbour nations, he abbreviated either in Latine, or in the Language of that Nation, and kept them by him for useful memorials. So he did the co­pies of divers Letters and cases of Conscience that had concerned his friends, with his obser­vations [Page 63] and solutions of them; and, divers other businesses of importance; all particular­ly and methodically digested by himself.

He did prepare to leave the world before life left him, making his will when no faculty of his soul was damp'd or made defective by pain or sickness, or he surprized by a sudden apprehen­sion of death: but it was made with mature deliberation, expressing himself an impartial father by making his childrens portions equal; and a lover of his friends, whom he remembred with Legacies fitly and discreetly chosen and be­queathed. I cannot forbear a nomination of some of them; for, methinks they be persons that seem to challenge a recordation in this place; as namely, to his Brother-in-law Sir Th. Grimes, he gave that striking Clock which he had long worn in his pocket—to his dear friend and Executor Dr. King (late Bishop of Chi­cester) that model of gold of the Synod of Dcrt, with which the States presented him at his last being at the Hague—and the two Pi­ctures of Padre Paulo and Fulgentio, men of his acquaintance when he travelled Italy, and of great note in that Nation for their remarkable learning.—To his ancient friend Dr. Brook, (that married him) Master of Trinity Colledge in Cambridge, he gave the Picture of the bles­sed Virgin and Joseph.—To Dr. Winniff (who succeeded him in the Deanry) he gave a Pi­cture called the Sceleton.—To the succeeding [Page 64] Dean, who was not then known, he gave many necessaries of worth, and useful for his house; and also several Pictures and Ornaments for the Chappel, with a desire that they might be regi­stred, and remain as a Legacy to his Successors. —To the Earls of Dorset and of Carlile, he gave several Pictures, and so he did to many other friends; Legacies, given rather to express his affection, than to make any addition to their Estates: but unto the Poor he was full of Cha­rity, and unto many others, who by his constant and long continued bounty might intitle them­selves to be his Alms-people; for all these he made provision, and so largely, as having then six children living, might to some appear more than proportionable to his Estate. I forbear to men­tion any more, lest the Reader may think I tre­spass upon his patience: but I will beg his fa­vour to present him with the beginning and end of his Will.

Nor was this blessed sacrifice of Charity ex­pressed onely at his death, but in his life also, by a cheerful and frequent visitation of any friend whose mind was dejected, or his fortune necessitous; he was inquisitive after the wants of Prisoners, and redeemed many from thence that lay for their Fees or small Debts; he was a continual Giver to poor Scholars, both of this and foreign Nations. Besides what he gave with his own hand, he usually sent a Servant, or [Page 66] a discreet and trusty Friend, to distribute his Charity to all the Prisons in London at all the Festival times of the year, especially at the Birth and Resurrection of our Saviour. He gave an hundred pounds at one time to an old Friend, whom he had known live plentifully, and by a too liberal heart and carelesness became decay­ed in his Estate: and, when the receiving of it was denied, by the Gentlemans saying, He wanted not; for as there be some spirits so ge­nerous as to labour to conceal and endure a sad poverty, rather than those blushes that attend the confession of it; so there be others to whom Nature and Grace have afforded such sweet and compassionate souls, as to pity and prevent the Distresses of Mankind; which I have mentioned because of Dr. Donne's Re­ply, whose Answer was, I know you want not what will sustain nature, for a little will do that; but my desire is, that you who in the dayes of your plenty have cheered and raised the hearts of so many of your dejected friends, would now re­ceive this from me, and use it as a cordial for the cheering of your own: and so it was received. He was an happy reconciler of many differences in the Families of his Friends and Kindred, (which he never undertook faintly; for such undertakings have usually faint effects;) and they had such a faith in his judgement and im­partiality, that he never advised them to any thing in vain. He was even to her death a [Page 67] most dutiful Son to his Mother, careful to pro­vide for her supportation, of which she had been destitute, but that God raised him up to prevent her necessities; who having sucked in the Religion of the Roman Church with her Mothers Milk, spent her Estate in foreign Countreys, to enjoy a liberty in it, and died in his house but three Moneths before him.

And to the end it may appear how just a Steward he was of his Lord and Masters Reve­nue, I have thought fit to let the Reader know, that after his entrance into his Deane­ [...]y, as he numbred his years, he (at the foot of a private account (to which God and his Angels were only witnesses with him) compu­ted first his Revenue, then what was given to the Poor, and other Pious Uses: and lastly, what rested for him and his; he then blest each years poor remainder with a thankful Prayer; which, for that they discover a more than com­mon Devotion, the Reader shall partake some of them in his own words:

But I return from my long Digression.

We left the Author sick in Essex, where he was forced to spend much of that Winter, by [Page 69] reason of his disability to remove from that place: And having never for almost twenty years omitted his personal attendance on His Majesty in that month in which he was to at­tend and preach to him; nor, having ever been left out of the Roll and number of Lent-Prea­chers; and there being then (in January 1630.) a report brought to London, or raised there, that Dr. Donne was dead: That report, gave him occasion to write this following Letter to a dear friend.

Before that month ended, he was appointed to preach upon his old constant day, the first Friday in Lent; he had notice of it, and had in his sickness so prepared for that imployment, that as he had long thirsted for it: so, he resol­ved his weakness should not hinder his journey; he came therefore to London, some few dayes before his appointed day of preaching. At his [Page 71] coming thither, many of his friends (who with sorrow saw his sickness had left him onely so much flesh as did onely cover his bones) doubted his strength to perform that task, and, did there­fore disswade him from undertaking it, assuring him however, it was like to shorten his life; but, he passionately denied their requests; saying, he would not doubt that that God who in so many weaknesses had assisted him with an unexpected strength, would now withdraw it in his last employ­ment; professing an holy ambition to perform that sacred work. And, when to the amazement of some beholders he appeared in the Pulpit, many of them thought he presented himself not to preach mortification by a living voice: but, mortality by a decayed body and dying face. And doubtless, many did secretly ask that que­stion in Ezekiel; Ezek. 37. 3. Do these bones live? or, can that soul organize that tongue, to speak so long time as the sand in that glass will move towards its centre, and measure out an hour of this dying mans un­spent life? Doubtless it cannot; and yet, after some faint pauses in his zealous prayer, his strong desires enabled his weak body to discharge his memory of his preconceived meditations, which were of dying, the Text being, To God the Lord belong the issues from death. Many that then saw his tears, and heard his faint and hollow voice, professing they thought the Text prophetically chosen, and that Dr. Donne had preach't his own funeral Sermon.

[Page 72]Being full of joy that God had enabled him to perform this desired duty, he hastened to his house, out of which he never moved, till like St. Stephen, he was carried by devout men to his Grave.

The next day after his Sermon, his strength being much wasted, and his spirits so spent, as indisposed him to business, or to talk: A friend that had often been a witness of his free and facetious discourse, asked him, Why are you sad? To whom he replied with a countenance so full of cheerful gravity, as gave testimony of an inward tranquillity of mind, and of a soul wil­ling to take a farewell of this world. And said,

‘I am not sad, but most of the night past I have entertained my self with many thoughts of several friends that have left me here, and are gone to that place from which they shall not return: And, that within a few dayes I also shall go hence, and be no more seen. And, my preparation for this change is become my nightly meditation upon my bed, which my infirmities have now made restless to me. But, at this present time I was in a serious contem­plation of the providence and goodness of God to me, who am less than the least of his mercies; and looking back upon my life past, I now plainly see it was his hand that prevented me from all temporal employment; and, it was his Will that I should never settle nor [Page 73] thrive till I entred into the Ministry; in which, I have now liv'd almost twenty years (I hope to his glory) and by which I most humbly thank him, I have been enabled to require most of those friends which shewed me kind­ness when my fortune was very low, as God knows it was: and (as it hath occasioned the expression of my gratitude) I thank God most of them have stood in need of my requi­tal. I have liv'd to be useful and comfortable to my good Father-in-law Sir George Moore, whose patience God hath been pleased to ex­ercise with many temporal Crosses; I have maintained my own Mother, whom it hath pleased God after a plentiful fortune in her younger dayes, to bring to a great decay in her very old age. I have quieted the Conscien­ces of many that have groaned under the bur­then of a wounded spirit, whose prayers I hope are available for me. I cannot plead inno­cency of life, especially of my youth: But, I am to be judged by a merciful God, who is not willing to see what I have done amiss. And, though of my self I have nothing to present to him but sins and misery; yet, I know he looks not upon me now as I am of my self, but as I am in my Saviour, and hath given me even at this time some testimonies by his Holy Spirit, that I am of the number of his Elect: I am therefore full of joy, and shall dye in peace.’

[Page 74]I must here look so far back, as to tell the Reader, that at his first return out of Essex to preach his last Sermon, his old Friend and Phy­sitian, Dr. Fox, a man of great worth, came to him to consult his health; and that after a sight of him, and some queries concerning his distem­pers, he told him, That by Cordials, and drinking milk twenty dayes together, there was a probability of his restauration to health; but he passionately denied to drink it. Nevertheless, Dr. Fox, who loved him most intirely, wearied him with sol­licitations, till he yielded to take it for ten dayes; at the end of which time, he told Dr. Fox, he had drunk it more to satisfie him, than to recover his health; and that he would not drink it ten dayes longer upon the best moral assurance of ha­ving twenty years added to his life, for he loved it not; and that he was so far from fearing death, which is the King of terrors, that he longed for the day of his dissolution.

It is observed, that a desire of glory or com­mendation is rooted in the very nature of man; and, that those of the severest and most morti­fied lives, though they may become so humble as to banish self-flattery, and such weeds as na­turally grow there; yet, they have not been able to kill this desire of glory, but that like our radical heat it will both live and dye with us; and, many think it should do so; and, we want not sacred examples to justifie the desire of ha­ving our memory to out-live our lives: which I [Page 75] mention, because Dr. Donne, by the persuasion of Dr. Fox, easily yielded at this very time to have a Monument made for him; but Dr. Fox undertook not to persuade how or what it should be; that was left to Dr. Donne him­self.

This being resolved upon, Dr. Donne sent for a Carver to make for him in wood the figure of an Urn, giving him directions for the compass and height of it; and, to bring with it a board of the height of his body. These being got, then without delay a choice Painter was to be in a readiness to draw his picture, which was taken as followeth.—Several Charcole-fires being first made in his large Study, he brought with him into that place his winding-sheet in his hand; and, having put off all his cloaths, had this sheet put on him, and so tyed with knots at his head and feet, and his hands so placed, as dead bodies are usually fitted to be shrowded and put into the grave. Upon this Urn he thus stood with his eyes shut, and with so much of the sheet turned aside as might shew his lean, pale, and death-like face; which was purposely turn­ed toward the East, from whence he expected the second coming of his and our Saviour. Thus he was drawn at his just hèight; and when the picture was fully finished, he caused it to be set by his bed-side, where it continued, and became his hourly object till his death: and, was then given to his dearest friend and Executor Dr. [Page 76] King, who caused him to be thus carved in one entire piece of white Marble, as it now stands in the Cathedral Church of St. Pauls; and by Dr. Donne's own appointment, these words were to be affixed to it as his Epitaph:

Upon Monday following, he took his last leave of his beloved Study; and, being sensible of his hourly decay, retired himself to his bed­chamber: and, that week sent at several times [Page 77] for many of his most considerable friends, with whom he took a solemn and deliberate farewell; commending to their considerations some sen­tences useful for the regulation of their lives, and then dismist them, as good Jacob did his sons, with a spiritual benediction. The Sunday following he appointed his servants, that if there were any business undone that concerned him or themselves, it should be prepared against Saturday next; for, after that day he would not mix his thoughts with any thing that concerned this world; nor ever did: But, as Job, so he waited for the appointed time of his dissolu­tion.

And now he had nothing to do but to dye; to do which, he stood in need of no longer time, for he had studied long, and to so happy a per­fection, that in a former sickness he called God to witnessIn his Book of Devoti­ons. he was that minute ready to deliver his soul into his hands, if that minute God would determine his dissolution. In that sickness he beg'd of God the constancy to be preserved in that estate for ever; and his patient expectation to have his immortal soul disrob'd from her gar­ment of mortality, makes me confident he now had a modest assurance that his Prayers were then heard, and his Petition granted. He lay fifteen dayes earnestly expecting his hourly change; and, in the last hour of his last day, as his body melted away and vapoured into spirit, his soul having, I verily believe, some Revelation [Page 78] of the Beatifical Vision, he said, I were misera­ble if I might not dye; and after those words closed many periods of his faint breath, by saying often, Thy Kingdom come, Thy Will be done. His speech, which had long been his rea­dy and faithful servant, left him not till the last minute of his life, and then forsook him; not to serve another Master, but dyed before him; for that it was become useless to him that now conversed with God on earth, as Angels are said to do in heaven, onely by thoughts and looks. Be­ing speechless, he did as St. Stephen, look stedfast­ly towards heaven, till he saw the Son of God standing at the right hand of his Father: and being satisfied with this blessed sight, as his soul ascended, and his last breath departed from him, he closed his own eyes; and then, disposed his hands and body into such a posture as required not the least alteration by those that came to shroud him.

Thus variable, thus vertuous was the Life; thus excellent, thus exemplary was the Death of this memorable man.

He was buried in that place of St. Pauls Church which he had appointed for that use some years before his death; and, by which he passed daily to pay his publick devotions to Al­mighty God (who was then served twice a day by a publick form of Prayer and Praises in that place) but, he was not buried privately though he desired it; for, beside an unnumbred num­ber [Page 79] of others, many persons of Nobility, and of eminency for Learning, who did love and ho­nour him in his life, did shew it at his death, by a voluntary and sad attendance of his body to the grave, where nothing was so remarkable as a publick sorrow.

To which place of his Burial some mournful Friend repaired, and, as Alexander the Great did to the grave of the famous Achilles, so they strewed his with an abundance of curious and costly Flowers; which course they (who were never yet known) continued morning and eve­ning for many dayes; not ceasing till the stones that were taken up in that Church to give his body admission into the cold earth (now his bed of rest) were again by the Masons art so levelled and firmed, as they had been formerly; and, his place of Burial undistinguishable to common view.

Nor was this all the Honour done to his re­verend Ashes; for, as there be some persons that will not receive a reward for that for which God accounts himself a Debtor: persons, that dare trust God with their Charity, and without a witness; so there was by some grateful un­known Friend, that thought Dr. Donnes me­mory ought to be perpetuated, an hundred Marks sent to his two faithful FriendsDr. King and Dr. Monfort and Executors, towards the making of his Monu­ment. It was not for many years known by whom; but, after the death of Dr. Fox, it was [Page 80] known that it was he that sent it; and he lived to see as lively a representation of his dead Friend, as Marble can express; a Statue indeed so like Dr. Donne, that (as his Friend Sir Hen­ry Wotton hath expressed himself) ‘it seems to breath faintly; and, Posterity shall look upon it as a kind of artificial Miracle.’

The Life.

IT is not to be doubted but that Richard Hooker was born at Heavy-tree near or within the Precincts, or in the City of Exeter; a City which may justly boast, that it was the Birth place of him, and Sir Tho. Bodley; as indeed the County may in which it stands, that it hath furnished this Nati­on with Bishop Jewel, Sir Francis Drake, Sir Walter Raleigh, and many others, memorable for their Valour and Learning. He was born about the Year of our Redemption 1553, and of Parents that were not so remarkable for their Extraction or Riches, as for their Virtue and Industry, and Gods blessing upon both; by which they were enabled to educate their Chil­dren in some degree of Learning, of which our Richard Hooker may appear to be one fair testi­mony; and that Nature is not so partial, as al­wayes to give the great blessings of Wisdom and Learning, and with them the greater bles­sings of Virtue and Government, to those on­ly that are of a more high and honourable Birth.

[Page 11]His Complexion (if we may guess by him at the age of Forty) was Sanguine, with a mixture of Choler; and yet, his Motion was slow even in his Youth, and so was his Speech, never expressing an Earnestness in either of them, but a Gravity sutable to the Aged. And 'tis observed (so far as Inquiry is able to look back at this distance of Time) that at his be­ing a School-boy he was an early Questionist, quietly inquisitive Why this was, and that was not, to be remembred? Why this was granted and that denied? This being mixt with a remark­able Modesty, and a sweet serene quietness of Nature, and with them a quick apprehension of many perplext part [...] of Learning imposed then upon him as a Scholar, made his Master and others to believe him to have an inward blessed Divine Light, and therefore to consider him to a little wonder. For in that, Children were less pregnant, less confident, and more malleable, than in this wiser, but not better, Age.

This Meekness and conjuncture of Know­ledge, with Modesty in his Conversation, being observed by his Schoolmaster, caused him to perswade his Parents (who intended him for an Apprentice) to continue him at School, till he could find out some means, by perswading his rich Uncle, or some other charitable person, to ease them of a part of their care and charge; assuring them, that their son was so enriched [Page 12] with the blessings of Nature and Grace, that God seemed to single him out as a special In­strument of his Glory. And the good man told them also, that he would double his dili­gence in instructing him, and would neither ex­pect nor receive any other Reward, than the content of so hopeful and happy an employ­ment.

This was not unwelcome News, and especi­ally to his Mother, to whom he was a dutiful and dear Child; and all Parties were so pleased with this proposal, that it was resolved [...]o it should be. And in the mean time his Parents and Master laid a foundation for his future hap­piness, by instilling into his Soul the seeds of Piety, those conscientious principles of loving and fearing God; of an early belief that he knows the very secrets of our Souls; That he punisheth our Vices, and rewards our Innocence; That we should be free from hypocrisie, and appear to man what we are to God, because first or last the crafty man is catch't in his own snare. These seeds of Piety were so seasonably planted, and so conti­nually watered with the daily dew of Gods blessed Spirit, that his Infant vertues grew into such holy habits, as did make him grow daily into more and more favour both with God and man, which with the great Learning that he did attain to, hath made Richard Hooker honour'd in this [...] and will continue him to be so to succeed­ing Generations.

[Page 13]This good Schoolmaster, whose Name I am not able to recover (and am sorry, for that I would have given him a better memorial in this humble Monument, dedicated to the memory of his Scholar) was very sollicitous with John Hooker, then Chamberlain of Exeter, and Uncle to our Richard, to take his Nephew into his care, and to maintain him for one Year in the University, and in the mean time to use his en­deavours to procure an admission for him into some Colledge; still urging and assuring him, that his Charge would not continue long, for the Lads Learning and Manners were both so remarkable, that they must of necessity be ta­ken notice of; and that doubtless God would provide him some second Patron, that would free him and his Parents from their future care and charge.

These Reasons, with the affectionate Rheto­rick of his good Master, and Gods blessing up­on both, procured from his Uncle a faithful promise, that he wou'd take him into his care and charge before the expiration of the Year following, which was performed by the assist­ance of the Learned John Jewell, who left, or was about the first of Queen Maries Reign, ex­pell'd out of Corpus-Christi Colledge in Oxford (of which he was a Fellow) for adhering to the Truth of those Principles of Religion, to which he had assented in the dayes of her Bro­ther and Predecessor Edward the Sixth; and [Page 14] he having now a just cause to fear a more heavy punishment than Expulsion, was forced, by for­sa [...]ing this, to seek safety in another Nation; and, with that safety the enjoyment of that Doctrine and Worship, for which he suf­fer'd.

But the Cloud of that Persecution and Fear ending with the Life of Queen Mary, the Af­fairs of the Church and State did then look more clear and comfortable; so that he, and with him many others of the same judgement, made a happy return into England about the first of Queen Elizabeth; in which Year, this John Jewell was sent a Commissioner or Visitor of the Churches of the Western parts of this Kingdom, and especially of those in Devon­shire, in which County he was born, and then and there he contracted a friendship with John Hooker, the Uncle of our Richard.

In the second or third Year of her Reign, this John Jewell was made Bishop of Salisbury, and there being alwayes observed in him a willing­ness to do good, and to obliege his Friends, and now a power added to it, John Hooker gave him a Visit in Salisbury, and be sought him for Charity's sake to look favourably upon a poor Nephew of his, whom Nature had fitted for a Scholar, but the Estate of his Parents was so narrow, that they were unable to give him the advantage of Learning; and that the Bishop would therefore become his Pa­tron, and prevent him from being a Tradesman; [Page 15] for he was a Boy of remarkable hopes. And though the Bishop knew men do not usually look with an indifferent eye upon their own Children and Relations yet he assented so far to John Hooker, that he appointed the Boy and his Schoolmaster should attend him about Easter next following at that place, which was done accordingly; and then after some Questions and observations of the Boyes learning and gra­vity, and behaviour, the Bishop gave his School­master a reward, and took order for an annual Pension for the Boyes Parents [...] promising also to take him into his care for a future preferment, which was performed; for about the Fifteenth Year of his age, which was Anno 1567, he was by the Bishop appointed to remove to Oxford, and there to attend Dr. Cole, then President of Corpus-Christi Colledge. Which he did; and Dr. Cole had (according to a promise made to the Bishop) provided for him both a Tutor (which was said to be the learned Dr. John Rey­nolds) and a Clerks place in that Colledge: which place, though it were not a full mainte­nance, yet with the contribution of his Uncle, and the continued Pension of his Patron the good Bishop, gave him a comfortable subsist­ence. And in this condition he continued un­to the Eighteenth Year of his age, still increa­sing in Learning and Prudence, and so much in Humility and Piety, that he seemed to be filled with the Holy Ghost, and even like St. John [Page 16] Baptist, to be sanctified from his Mothers womb, who did often bless the day in which she bare him.

About this time of his age he fell into a dan­gerous Sickness, which lasted two Months; all which tim his Mother, having notice of it, did in her hou [...]ly prayers as earnestly beg his life of God, as the Mother of St. Augustine did that he might become a true Christian; and their prayers were both so heard as to be granted. Which Mr. Hooker would often mention with much joy, and as often pray that he might never live to occasion any sorrow to so good a Mother, of whom he would often say, he loved her so dearly, that he would endeavour to be good even as much for hers, as for his own sake.

As soon as he was perfectly recovered from this Sic [...]ness, he took a j [...]urney from Oxford to Exeter, to satisfie and see his good Mother, be­ing accompanied with a Countreyman and Companion of his own Colledge, and both on foot; which was then either more in fashion, or want of money, or their humility made it so: But on foot they went, and took Salisbury in their way, purposely to see the good Bishop, who made Mr. Hooker and his Companion dine with him at his own Table; which Mr. Hooker boasted of with much joy and gratitude when he saw his Mother and Friends: And at the Bi­shops parting with him, the Bishop gave him good Counsel, and his Benediction, but forgot [Page 17] to give him money; which when the Bishop had considered, he sent a Servant in all haste to call Richard back to him, and at Richards return, the Bishop said to him, Richard, I sent for you back to lend you a Horse, which hath carried me many a Mile, and I thank God with much ease; and pre­sently delivered into his hand a Walking-staff, with which he professed he had travelled through many parts of Germany; and he said, Richard, I do not give, but lend you my Horse; be sure you be honest, and bring my Horse back to me at your return this way to Oxford. And I do now give you Ten Groats to bear your charges to Exe­ter; and here is Ten Groats more, which I charge you to deliver to your Mother, and tell her, I send her a Bishops Benediction with it, and beg the con­tinuance of her prayers for me. And if you bring my Horse back to me, I will give you Ten Groats more to carry you on foot to the Colledge, and so God bless you, good Richard.

And this, you may believe, was performed by both Parties. But, alas! the next News that followed Mr. Hooker to Oxford, was, that his learned and charitable Patron had changed this for a better life. Which may be believed, for that as he lived, so he dyed, in devout medita­tion and prayer; and in both so zealously, that it became a religious question, Whether his last Ej [...]culations, or his Soul, did first enter into Heaven?

[Page 18]And now Mr. Hooker became a man of sor­row and fear; of sorrow, for the loss of so dear and comfortable a Patron; and of fear, for his future subsistence: But Dr. Cole raised his spi­rits from this dejection, by bidding him go chearfully to his Studies, and assuring him he should neither want food nor rayment (which was the utmost of his hopes) for he would become his Patron.

And so he was for about nine months, and not longer; for about that time, this following accident did befall Mr. Hooker.

Edwin Sandys (then Bishop of London, and after Archbishop of York) had also been in the dayes of Queen Mary forced, by forsaking this, to seek safety in another Nation; where for some Years Bishop Jewell and he were Compa­nions at Bed and Board in Germany, and where in this their Exile they did often eat the bread of sorrow; and by that means they there be­gan such a friendship, as lasted till the death of Bishop Jewell, which was in September 1571. A little before which time, the two Bishops meeting, Jewell began a story of his Richard Hooker, and in it gave such a Character of his Learning and Manners, that though Bishop Sandys was educated in Cambridge, where he had oblieged and had many Friends; yet his resolution was, that his Son Edwin should be sent to Corpus-Christi Colledge in Oxford, and by all means be Pupil to Mr. Hooker, though [Page 19] his Son Edwin was not then much yonger: for, the Bishop said, I will have a Tutor for my Son that shall teach him Learning by Instruction, and Vertue by Example; and my greatest care shall be of the last, and (God willing) this Richard Hooker shall be the Man into whose hands I will commit my Edwin. And the Bishop did so about twelve moneths, or not much longer after this resolution.

And doubtless as to these two a better choice could not be made; for Mr. Hooker was now in the nineteenth year of his age, had spent five in the University, and had by a con­stant unwearied diligence attained unto a per­fection in all the learned Languages; by the help of which, an excellent Tutor, and his un­intermitted Study, he had made the subtilty of all the Arts easie and familiar to him, and usefull for the discovery of such Learning as lay hid from common Searchers; so that by these added to his great Reason, and his Industry added to both, He did not onely know more, of Causes and effects, but what he knew, he knew better then other men. And with this Know­ledge he had a most blessed and clear Method of Demonstrating what he knew, to the great advantage of all his Pupils, (which in time were many) but especially to his two first, his dear Edwin Sandys, and his as dear George Cranmer, of which there will be a fair Testimo­ny in the ensuing Relation.

[Page 20]This for his Learning. And for his Behavi­our, amongst other Testimonies this still re­mains of him, That in four years, he was but twice absent from the Chappel prayers; and that his Behaviour there was such as shewed an awful reverence of that God which he then worshipped and prayed to; giving all out­ward testimonies that his Affections were set on heavenly things. This was his Behaviour towards God; and for that to Man, it is obser­vable that he was never known to be angry, or passionate, or extream in any of his Desires; never heard to repine or dispure with Provi­dence, but by a quiet gentle submission and re­signation of his will to the Wisdome of his Creator, bore the burthen of the day with pa­tience; never heard to utter an uncomly word: and by this and a grave Behaviour, which is a Divine Charm, he begot an early Reverence unto his Person, even from those that at other times, and in other companies, took a liberty to cast off that strictness of Behaviour and Dis­course that is required in a Collegiate Life. And when he took any liberty to be pleasant, his Wit was never blemisht with Scoffing, or the utterance of any Conceit that border'd upon, or might beget a thought of Looseness in his hearers. Thus milde, thus innocent and exemplary was his Behaviour in his Colledge, and thus this good man continued till his death, still increasing in Learning in Patience, and Piety.

[Page 21]In this nineteenth year of his age, he was December 24. 1573, admitted to be one of the twenty Scholars of the Foundation, being ele­cted and so admitted as born in Devon or Hantshire, out of which Countries a certain number are to be elected in Vacancies by the Founders Statutes. And now, as he was much encouraged, so now he was perfectly in o [...]porated into this beloved Colledg, which was then noted for an eminent Library, strict students, and remarkable [...]cholars. And in­deed it may glory, that it had Cardinal Poole, Bishop Jewel, Doctor John Reynolds, and Do­ctor Thomas Jackson of that Foundation: The First, famous for his Learned Apology for the Church of England, and his Defence of it a­gainst Harding. The Second, for the learned and wise Menage of a publique Dispute with John Hart (of the Romish perswasion) about the Head and Faith of the Church, and then printed by consent of both parties. And, the Third, for his most excellent Exposition of the Creed, and other Treatises: All such as have given greatest satisfaction to men of the greatest Learning. Nor was this man more Note­worthy for his Learning, than for his strict and and pious Life, testified by his abundant love and charity to all men.

And in the year 1576. Febr. 23. Mr. Hook­ers Grace was given him for Inceptor of Arts, Doctor Herbert Westphaling, a man of note for [Page 22] Learning, being then Vice-chancellour. And the Act following he was compleated Master, which was Anno 1577. his Patron Doctor Cole being Vice-chancellour that year, and his dear friend Henry Savill of Merton Colledge being then one of the Proctors. 'Twas that Henry Savill, that was after Sir Henry Savill, Warden of Merton Colledge, and Provost of Eaton: He which founded in Oxford two famous Le­ctures, and endowed them with liberal main­tenance.

'Twas that Sir Henry Savil, that translated and enlightned the History of Cornelius Taci­tus, with a most excellent Comment; and en­riched the world by his laborious and charge­able collecting the scattered pieces of S. Chry­sostome, and the publication of them in one en­tire Body in Greek; in which Language he was a most judicious Critick. 'Twas this Sir Henry Savill, that had the happiness to be a Contemporary, and familiar friend to Mr. Hoo­ker; and let Posterity know it.

And in this year of 1577. He was admitted Fellow of the Colledge; happy also in being the Contemporary and Friend of Dr. John Rey­nolds, of whom I have lately spoken; and of Dr. Spencer: both which were after, and suc­cessively, made Presidents of Corpus-Christi Colledge; men of great Learning and Merit, and famous in their Generations.

Nor was Mr. Hooker more happy in his Con­temporaries [Page 23] of his Time and Colledge, than in the Pupillage and Friendship of his Edwin Sandys and George Cranmer; of whom my Reader may note, that this Edwin Sandys was after Sir Edwin Sandys, and as famous for his Speculum Europae, as his brother George for ma­king Posterity beholden to his Pen by a learn­ed Relation and Comment on his dangerous and remarkable Travels; and for his harmoni­ous Translation of the Psalms of David, the Book of Job, and other Poetical parts of Holy Writ, into most high and elegant Verse. And for Cranmer, his other Pupil, I shall refer my Reader to the printed Testimonies of our learned Mr. Cambden, of Fines Morison, and others.

‘This Cranmer, whose Christen name was George, was a Gentleman of singular hopes, the eldest Son of Thomas Cranmer, Son of Edmund Cranmer, the Archbishops brother: he spent much of his youth in Corpus-Christi Colledge in Oxford, where he continued Master of Arts for many years before he re­moved, and then betook himself to Tra­vel, accompanying that worthy Gentleman Sir Edwin Sandys into France, Germany, and Italy, for the space of three years; and after their happy return he betook himself to an Imployment under a Privy Counsellour of note, for an unhappy undertaking, after whose Fall, he went in place of Secretary [Page 24] with Sir Henry Killegrew in his Embassage in­to France: and after his death he was sought after by the most Noble Lord Mount-Joy, with whom he went into Ireland, where he remained untill in a battel against the Re­bels, near Carlingford, an unfortunate wound put an end both to his Life, and the great Hopes that were conceived of him: he being then but in the 36 year of his age.’

Betwixt Mr. Hooker and these his two Pu­pils, there was a sacred Friendship, a Friendship made up of Religious Principles, which increa­sed dayly by a similitude of Inclinations to the same Recreations and Studies; a Friendship elemented in Youth, and in an University, free from self-ends, which the Friendships of Age usually are not: and in this sweet, this blessed, this spiritual Amity they went on for many years; and as the Holy Prophet saith, so they took sweet counsel together, and walked in the House of God as Friends. By which means they improved it to such a degree of Amity as as bordered upon Heaven; a Friendship so sacred, that when it ended in this world, it began in the next, where it shall have no end.

And, though this world cannot give any de­gree of Pleasure equal to such a Friendship: yet, Obedience to Parents, and a desire to know the Affairs, Manners, Lawes, and Learning of other Nations, that they might thereby be­come [Page 25] the more serviceable unto their own, made them put off their Gowns, and leave the Col­ledge and Mr. Hooker to his Studies, in which he was daily more assiduous still: enriching his quiet and capacious Soul with the precious Lear­ning of the Philosophers, Cas [...]ists, and School­men; and with them the foundation and rea­son of all Laws, both Sacred and Civil: and with such other Learning as lay most remote from the track of common Studies. And as he was diligent in these, so he seemed restless in searching the scope and intention of Gods Spi­rit revealed to Mankind in the Sacred Scripture: for the understanding of which, he seemed to be assisted by the same Spirit with which they were written: He that regardeth truth in the inward parts, making him to understand wisdom secretly: And the good man would often say, that the Scripture was not writ to beget Disputations, and Pride, and Opposition to Government; but, Charity and Humility, Moderation, Obedience to Authority, and peace to Mankind: of which ver­tues, no man did ever repent himself at his death. And, that this was really his judgment, did appear in his future writings, and in all the actions of his life: Nor was this excellent man a stranger to the more light and airy parts of Learning, as Musick and Poetry; all which he had digested, and made useful: and of all which, the Reader will have a fair testimony, in what will follow.

[Page 26]In the Year 1579. the Chancellor of the U­niversity was given to understand, that the pub­lick Hebrew Lecture was not read according to the Statutes; nor could be, by reason of a di­stemper that had seiz'd the brain of Mr. Kings­mill, who was to read it; so that, it lay long unread, to the great detriment of those that were studious of that language: Therefore, the Chancellor writ to his Vice-chancellor, and the University, that he had heard such commenda­tions of the excellent knowledge of Mr. Rich­ard Hooker in that tongue, that he desired he might be procured to read it: And he did, and continued to do so, till he left Oxford.

Within three months after his undertaking this Lecture (namely in October 1579.) he was with Dr. Reynolds, and others expell'd his Col­ledge; and this Letter transcrib'd from Dr. Rey­nolds his own hand, may give some account of it.

This Expulsion was by Dr. John Barfoote, Chaplain to Ambrose Earl of Warwick, and then Vice-president of the Colledge: I cannot learn the pretended cause; but, that they were re­stor'd the same Month is most certain.

I return to Mr. Hooker in his Colledge, where he continued his studies with all quietness, for the space of three years; about which time, he enter'd into Sacred Orders, and was made Dea­con and Priest; and, not long after, was ap­pointed to preach at St. Pauls Cross.

[Page 28]In order to which Sermon, to London he came, and immediately to the Shunamites house; which is a House so called, for that, besides the Sti­pend paid the Preacher, there is provision made also for his Lodging and Dyet two days before, and one day after his Sermon; this house was then kept by John Churchman, sometimes a Draper of good Note in Watling-street, upon whom Poverty had at last come like an armed man, and brought him into a necessitous condi­tion; which, though it be a punishment, is not alwayes an argument of Gods disfavour, for he was a vertuous man: I shall not yet give the like testimony of his Wife, but leave the Rea­der to judge by what follows. But to this house Mr. Hooker came so wet, so weary, and weather­beaten, that he was never known to express more passion, than against a Friend that dissua­ded him from footing it to London, and for find­ing him no easier an Horse; supposing the Horse trotted, when he did not: And at this time also, such a faintness and fear possest him, that he would not be perswaded two dayes qui­etness, or any other means could be used to make him able to preach his Sundayes Sermon; but a warm Bed, and Rest, and Drink, proper for a Cold, given him by Mrs. Churchman, and her diligent attendance added unto it, enabled him to perform the office of the day, which was in or about the Year 1581.

[Page 29]And in this first publick appearance to the World, he was not so happy as to be free from Exceptions against a point of Doctrine deliver­ed in his Sermon, which was, That in God there were two Wills, an Antecedent, and a Consequent Will; his first Will, that all Mankind should be sa­ved; but his second Will was, that those only should be saved, that did live answerable to that degree of Grace which he had offered, or afforded them. This seemed to cross a late Opinion of Mr. Calvins, and then taken for granted by ma­ny that had not a capacity to examine it, as it had been by him, and hath been since by Dr. Jackson, and Dr. Hammond, and others of great Learning, who believe that a contrary Opinion trenches upon the Honour and Justice of our merciful God. How he justified this, I will not undertake to declare, but it was not excepted against (as Mr. Hooker declares in an Orational Answer to Mr. Travers) by John Elmer, then Bishop of London, at this time one of his Audi­tors, and at last one of his Advocates too, when Mr. Hooker was accused for it.

But the justifying of this Doctrine did not prove of so bad consequence, as the kindness of Mrs. Churchmans curing him of his late Di­stemper and Cold; for that was so gratefully ap­prehended by Mr. Hooker, that he thought him­self bound in conscience to believe all that she said; so that the good man came to be perswa­ded by her, that he was a man of a tender consti [...] ­tion, [Page 30] and that it was best for him to have a Wife, that might prove a Nurse to him; such an one as might both prolong his life, and make it more com­fortable; and such a one she could and would pro­vide for him, if he thought fit to marry. And he not considering, that the children of this world are wiser in their generation, than the children of light; but, like a true Nathanael, fearing no guile, because he meant none, did give her such a power as Eleazar was trusted with, when he was sent to choose a Wife for Isaac; for even so he trusted her to choose for him, promising upon a fair Summons to return to London, and accept of her choice; and he did so in that or the year following. Now the Wife provided for him, was her Daughter Joan, who brought him neither Beauty nor Portion; and for her Conditions, they were too like that Wife's which is by Solomon compar'd to a dripping house; so that he had no reason to rejoyce in the Wife of his Youth, but too just cause to say with the holy Prophet, Woe is me that I am constrain­ed to have my habitation in the tents of Kedar.

This choice of Mr. Hookers (if it were his choice) may be wondred at; but let us consi­der that the Prophet Ezekiel sayes, There is a wheel within a wheel, a secret Sacred wheel of Providence (especially in Marriages) guided by his hand, that allows not the race to the swift, nor bread to the wise, nor good wives to good men: and he that can bring good out of evil, [Page 31] (for Mortals are blind to this Reason) only knows why this blessing was denied to patient Job, to meek Moses, and to our as meek and pa­tient Mr. Hooker. But so it was; and, let the Reader cease to wonder, for Affliction is a Di­vine dyet, which though it be not pleasing to Mankind, yet Almighty God hath often, very often imposed it as good, though bitter Physick to those children whose Souls are dearest to him.

And by this means the good man was drawn from the tranquillity of his Colledge, from that Garden of Piety, of Pleasure, of Peace, and a sweet Conversation, into the thorny Wilder­ness of a busie World, into those corroding cares that attend a married Priest, and a Coun­trey Parsonage, which was Draiton Beauchamp in Buckinghamshire, not far from Alesbury, and in the Diocese of Lincoln, to which he was pre­sented by John Cheny Esquire, then Patron of it, the 9th of December 1584. where he behaved himself so as to give no occasion of evil, but (as St. Paul adviseth a Minister of God) in much patience, in afflictions, in anguishes, in ne­cessities; in poverty, and no doubt in long-suffer­ing: yet troubling no man with his discontents and wants.

And in this condition he continued about a year, in which time his two Pupils, Edwin San­dys and George Cranmer, took a journey to see their Tutor, where they found him with a Book [Page 32] in his hand (it was the Odes of Horace) he be­ing then like humble and innocent Abel, tending his small allotment of sheep in a common field, which he told his Pupils he was forced to do then, for that his servant was gone home to Dine, and assist his Wife to do some necessary houshold business. When his servant returned and released him, his two Pupils attended him unto his house, where their best entertainment was his quiet company, which was presently denied them, for Richard was call'd to rock the Cradle; and the rest of their welcome was so like this, that they staid but till next morning, which was time enough to discover and pity their Tutors condition; and having in that time remembred and paraphrased on many of the in­nocent recreations of their younger dayes, and other like diversions, given him as much present comfort as they were able, they were forced to leave him to the company of his wife Joan, and seek themselves a quieter Lodging: But at their parting from him, Mr. Cranmer said, Good Tu­tor, I am sorry your lot is fall'n in no better ground as to your Parsonage; and, more sorry that your Wife proves not a more comfortable Companion af­ter you have wearied your self in your restless stu­dies. To whom the good man replied, My dear George, If Saints have usually a double share in the miseries of this life, I that am none, ought not to repine at what my wise Creator hath appointed for me, but labour, as indeed I do daily, to submit [Page 33] mine to his Will, and possess my soul in patience, and peace.

At their return to London, Edwin Sandys ac­quaints his father [...] who was then Bishop of Lon­don, and after Archbishop of York, with his Tu­tors sad condition, and sollicits for his removal to some Benefice that might give him a more comfortable subsistence; which his father did most willingly grant him, when it should next fall into his power. And not long after this time, which was in the year 1585, Mr. Alvie (Master of the Temple) dyed, who was a man of a strict Life, of great Learning, and of so ve­nerable Behaviour, as to gain so high a degree of love and reverence from all men, that he was gene­rally known by the name of Father Alvie. At the Temple-Reading, next after the death of this Father Alvie, he the said Archbishop of York being then at Dinner with the Judges, the Reader, and Benchers of that Society, met with a Condolement for the death of Father Alvie, an high commendation of his Saint-like life, and of his great merit both to God and man: and as they bewail'd his death, so they wish't for a like pattern of Virtue and Learning to succeed him. And here came in a fair occasion for the Bishop to commend Mr. Hooker to Father Alvies place, which he did with so effectual an earnestness, and that seconded with so many other Testimo­nies of his worth, that Mr. Hooker was sent for from Draiton Beauchamp to London, and there [Page 34] the Mastership of the Temple proposed unto him by the Bishop, as a greater freedom from his Countrey cares, and the advantage of a better Society, and a more liberal Pension than his Countrey Parsonage did afford him. But these Reasons were not powerful enough to incline him to a willing acceptance of it; his wish was rather to gain a better Countrey living, where he might see Gods blessings spring out of the Earth, and be free from Noise (so he exprest the desire of his heart) and eat that bread which he might more properly call his own in privacy and quietness. But, notwithstanding this aversness, he was at last perswaded to accept of the Bishops proposal, and was byThis you may find in the Tem­ple Re­cords. William Ermstead was Master of the Temple at the Dissolu­tion of the Priory, and dyed 2 Eliz. Richard Alvey Bat. Divinity, Pat. 13 Febr. 2 Eliz. Magister fi­ve Custos Domūs & Ecolesiae novi Templi, dyed 27 Eliz. Richard Hooker succeeded that year by Patent in terminis, as Alvey [...]ad it, and he left it, 33 Eliz. That year Dr. Balgey succeeded Richard Hooker. Patent for Life, made Master of the Temple the 17th of March 1585. he being then in the 34th year of his age.

And, here I shall make a stop; and, that the Reader may the better judge of what follows, give him a character of the Times, and Temper of the people of this Nation, when Mr. Hoo­ker had his admission into this place, a place which he accepted, rather than desired; and yet here he promised himself a virtuous quiet­ness, [Page 35] that blessed Tranquillity which he alwayes prayed and labour'd for; that so he might in peace bring forth the fruits of peace, and glori­fie God by uninterrupted prayers and praises: for this he alwayes thirsted, and yet this was denied him. For his admission into this place, was the very beginning of those oppositions and anxieties, which till then this good man was a stranger to, and of which the Reader may guess by what follows.

In this character of the Times, I shall, by the Readers favour, and for his information, look so far back as to the beginning of the Reign of Queen Elizabeth, a time in which the many pre­tended Titles to the Crown, the frequent Treasons, the Doubts of her Successor, the late Civil War, and the sharp Persecution that raged to the effusion of so much blood in the Reign of Queen Mary, were fresh in the memory of all men; and, be­got fears in the most pious and wisest of this Nation, lest the like dayes should return again to them, or their present posterity. And the ap­prehension of these dangers, begot a hearty desire of a settlement in the Church and State, believing there was no other probable way left to make them sit quietly under their own Vines and Fig-trees, and enjoy the desired fruit of their Labours. But, Time, and Peace, and Plenty, be­got Self-ends, and these begot Animosities, En­vy, Opposition, and Unthankfulness for those ve­ry blessings for which they lately thirsted, being [Page 36] then the very utmost of their desires, and even beyond their hopes.

This was the temper of the Times in the be­ginning of her Reign, and thus it continued too long; for those very people that had enjoyed the desires of their hearts in a Reformation from Rome, became at last so like the grave, as never to be satisfied; but were still thirsting for more and more, neglecting to pay that Obedience, and perform those Vows which they made in their dayes of adversities and fear: so that in short time, there appeared three several Interests, each of them fearless and restless in the prosecu­tion of their designs; they may for distinction be called, The active Romanists, The restless Non-conformists (of which there were many sorts) and, The passive peaceable Protestant. The Counsels of the first considered, and re­solved on in Rome: the second in Scotland, in Geneva, and in divers selected, secret, dangerous Conventicles, both there, and within the bosom of our own Nation: the third pleaded and de­fended their Cause by establisht Laws, both Ec­clesiastical and Civil; and if they were active, it was to prevent the other two from destroying what was by those known Laws happily esta­blisht to them and their Posterity.

I shall forbear to mention the very many and dangerous Plots of the Romanists against the Church and State, because what is principally in­tended in this digression, is an account of the [Page 37] Opinions and Activity of the Non-conformists; against whose judgement and practice, Mr. Hoo­ker became at last, but most unwillingly, to be ingaged in a Book-war; a War, which he main­tained not as against an Enemy, but with the spirit of meekness and reason.

In which number of Non-conformists, though some might be sincere, well-meaning men, whose indiscreet Zeal might be so like Charity, as there­by to cover a multitude of their Errours; yet, of this party, there were many that were pos­sest with a high degree of spiritual wickedness, I mean, with an innate restless pride, and malice. I do not mean the visible carnal sins of Gluttony, and Drunkenness, and the like (from which good Lord deliver us) but, sins of a higher na­ture, because they are more unlike God, who is the God of love and mercy, and order, and peace; and more like the Devil, who is not a Glutton, nor can be drunk, and yet is a Devil; but I mean those spiritual wickednesses of malice and re­venge, and an opposition to Government. Men that joyed to be the Authors of misery, which is properly his work that is the enemy and distur­ber of Mankind; and, greater sins than Gluttony or Drunkenness, though some will not believe it. And of this party, there were also many, whom prejudice and a furious Zeal had so blinded, as to make them neither to hear reason, nor adhere to the wayes of peace. Men, that were the dregs of Mankind, whom Pride and Self-conceit, had [Page 38] made to overvalue their own pitiful, crooked wisdom so much, as not to be asham'd to hold foolish and unmannerly Disputes against those men whom they ought to reverence; and, those Laws which they ought to obey. Men, that la­bour'd and joyed to find out the faults, and to speak evil of Government; and then, to be the Authors of Confusion. Men, whom Compa­ny, and Conversation, and Custom, had at last so blinded, and made so insensible that these were sins; that, like those that perisht in the gain­saying of Core, so these dyed without repenting of these spiritual wickednesses: of which the practises of Copinger, and Hacket in their lives; and the death of them and their adherents, are God knows too sad examples; and, ought to be cautions to those men that are inclin'd to the like spiritual wickednesses.

And in these Times which tended thus to Confusion, there were also many others that pretended a tenderness of Conscience, refusing to take an Oath before a lawful Magistrate; and yet these men, in their secret Conventicles, did covenant and swear to each other, to be assidu­ous and faithful in using their best endeavours to set up the Presbyterian Doctrine and Discipline; and, both in such a manner as they themselves had not yet agreed on. To which end, there were many that wandred up and down, and were active in sowing Discontents and Sedition, by venemous and secret murmurings, and a disper­sion [Page 39] of scurrilous Pamphlets and Libels against the Church and State, but especially against the Bishops; by which means, together with indis­creet Sermons, the common people became so phanatick, as to believe the Bishops to be Anti­christ, and the only obstructers of Gods Disci­pline; and then given over to such a desperate delusion, as to find out a Text in the Revelation of St. John, that Antichrist was to be overcome by the Sword. So that those very men, that be­gan with tender and meek Petitions, proceeded to Admonitions, then to Satyrical Remonstrances; and at last, having numbred who was not, and who was, for their Cause, they got a supposed certainty of so great a Party, that they durst threaten first the Bishops, then the Queen and Par­liament; to all which they were secretly encou­raged by the Earl of Leicester, then in great fa­vour with Her Majesty, and the reputed Che­risher and Patron general of these pretenders to Tenderness of Conscience; his design being, by their means, to bring such an odium upon the Bishops, as to procure an Alienation of their Lands, and a large proportion of them for him­self: which avaritious desire had so blinded his reason, that his ambitious and greedy hopes had almost put him into a present possession of Lam­beth-house.

And to these undertakings, the Non-confor­mists of this Nation were much encouraged and heightned by a Correspondence and Confedera­cy [Page 40] with that Brotherhood in Scotland; so that here they became so bold, thatMr. Dering. one told the Queen openly in a Sermon, She was like an unta­med Heyfer, that would not be ruled by Gods people, but obstructed his Discipline. And in Scotland they were more confident, for thereVide Bishop Spots­woods History of the Church of Scotland. they declared Her an Atheist, and grew to such an height, as not to be accountable for any thing spoken against Her, nor for Treason against their own King, if spoken in the Pulpit; shewing at last such a disobedience to Him, that His Mother being in England, and then in distress, and in prison, and in danger of death, the Church de­nied the King their prayers for her: and at an­other time, when He had appointed a day of Feasting; the Church declared for a general Fast, in opposition to His Authority.

To this height they were grown in both Na­tions, and by these means there was distill'd into the minds of the common people such other venemous and turbulent principles, as were in­consistent with the safety of the Church and State: and these vented so daringly, that, be­side the loss of life and limbs, they were forced to use such other severities as will not admit of an excuse, if it had not been to prevent Confu­sion, and the perillous consequences of it; which, without such prevention, would have been Ruine and Misery to this numerous Na­tion.

[Page 41]These Errours and Animosities were so re­markable, that they begot wonder in an ingeni­ous Italian, who being about this time come newly into this Nation, writ scoffingly to a friend in his own Countrey, to this purpose, That the Common people of England were wiser than the wisest of his wiser Nation; for, here the very Women and Shop-keepers, were able to judge of Predestination, and determine what Laws were fit to be made concerning Church-government; and then, what were fit to be obeyed or abolisht. That they were more able (or at least thought so) to raise and determine perplext Cases of Conscience, than the wisest of the most learned Colledges in Italy. That men of the slightest Learning, and the most ignorant of the Common people, were mad for a new or Super- or Re-reformation of Religion; and that in this they appeared like that man, who would never cease to whet and whet his knife, till there was no steel left to make it useful. And he concluded his Letter with this observation, That those very men that were most busie in Oppo­sitions, and Disputations, and Controversies, of finding out the faults of their Governors, had usu­ally the least of Humility and Mortification, or of the power of Godliness.

And to heighten all these Discontents and Dangers, there was also sprung up a generation of Godless men; men that had so long given way to their own lust of delusion, and so highly opposed the blessed motions of his Spirit, and [Page 42] the inward light of their own Consciences, that they had thereby sinned themselves into a be­lief which they would, but could not believe; into a belief which is repugnant even to humane Natu [...]e (for the Heathens believe that there are many gods) but these had sin'd themselves into a belief that there was no God, so finding nothing in themselves but what was worse than nothing, began to wish what they were not able to hope for, that they should be like the beasts that perish: And wicked company, which is the Atheists Sanctuary, were so bold as to say so, though the worst of Mankind when he is left alone at midnight, may wish, but cannot then think it a belief that there is no God. Into this wretched, this reprobate condition, many had then sinned themselves.

And now when the Church was pestered with them, and with all these other Irregularities; when her Lands were in danger of Alienation, her Power at least neglected, and her Peace torn to pieces by several Schisms, and such Heresies as do usually attend that sin (for Heresies do usually out-live their first Authors) when the Common people seemed ambitious of doing those very things that were attended with most dangers, that thereby they might be punish'd, and then applauded and pitied; when they cal­led the Spirit of opposition a Tender Consci­ouce, and complained of persecution, because they wanted power to persecute others; when [Page 43] the giddy multitude raged, and became restless to find out misery for themselves and others; and the Rabble would herd themselves toge­ther, and endeavour to govern and act in spight of Authority. In this extremity of fear, and danger of the Church and State, when to sup­press the growing evils of both, they needed a man of prudence and piety, and of an high and fearless fortitude, they were blest in all by John Whitgift his being made Archbishop of Canter­bury; of whom Sir Henry Wotton (that knew him well, for he was his Pupil) gives this true Character: That he was a man of Reverend and Sacred memory; and, of the primitive temper; such a temper, as when the Church by lowliness of Spirit did flourish in highest examples of Vir­tue.

And though I dare not undertake to add to this excellent and true character of Sir Henry Wotton, yet I shall neither do right to this Dis­course, nor to my Reader, if I forbear to give him a further and short account of the life and manners of this excellent man; and it shall be short, for I long to end this digression, that I may lead my Reader back to Mr.Hooker, where we left him at the Temple.

John Whitgift was born in the County of Lincoln, of a Family that was ancient, and noted to be both prudent, and affable, and Gentile by nature; he was educated in Cambridge, much of his Learning was acquired in Pembroke-Hall, [Page 44] (where Mr. Bradford the Martyr was his Tutor) from thence he was remov'd to Peter-house, from thence to be Master of Pembroke Hall, and from thence to the Mastership of Trinity Colledge: About which time, the Queen made him Her Chaplain and not long after Pre [...]end of Ely, and then Dean of Lincoln; and having for ma­ny years past look' [...] upon him with much reve­rence and favour, gave him a fair testimony of both, by giving him the Bishoprick of Wor­cester, and (which was not a usual favour) for­giving him his First-fruits; then by constituting him Vice-president of the principality of Wales. And having experimented his Wisdom, his Ju­stice, and Moderation in the menage of Her af­fairs, in both these places; She, in the 26th of Her Reign, made him Archbishop of Canterbu­ry, and not long after of Her Privy Council, and trusted him to manage all Her Ecclesiasti­cal Affairs and Preferments. In all which Re­moves, he was like the Ark, which left a bles­sing upon the place where it rested; and in all his Imployments was like Jchoida, that did good unto Israel.

These were the steps of this Bishops ascen­sion to this place of dignity and cares; in which place (to speak Mr. Cambdens very words in [...] is Annals) he devoutly consecrated both his whole life to God, and his painful labours to the [...]od of his Church. And yet in this place he met with many oppositions in the regulation of [Page 45] Church-affairs, which were much disordered at his entrance, by reason of the age and remisness of Bishop Grindall, his immediate Predecessor, the activity of the Non-consormists, and their chief assistant the Earl of Leicester, and indeed by too many others of the like Sacrilegious principles. With these he was to encounter; and, though he wanted neither courage, nor a good cause, yet he foresaw, that without a great measure of the Queens favour, it was impossible to stand in the breach that was made into the Lands and Immunities of the Church, or to maintain the remaining rights of it. And there­fore by justifiable sacred Insinuations such as St. Paul to Agrippa (Agrippa, believest thou? I know thou believest) he wrought himself into so great a degree of favour with Her, as by his pious use of it, hath got both of them a great degree of Fame in this World, and of Glory in that into which they are now entred.

His merits to the Queen, and Her favours to him were such, that She called him Her little black Husband, and called his Servants Her Ser­vants: and She saw so visible and blessed a sin­cerity shine in all his cares and endeavours for the Churches, and for Her good, that She was supposed to trust him with the very secrets of Her Soul, and to make him Her Confessor; of which She gave many fair testimonies, and of which one was, that She would never eat Flesh [Page 46] in Lent without obtaining a Licence from her lit­tle black Husband: and would often say, She pitied him because She trusted him, and had eased Her self, by laying the burthen of all Her Clergy­cares upon his shoulders, which he managed with prudence and piety.

I shall not keep my self within the promised Rules of brevity in this account of his Interest with Her Majesty, and his care of the Churches Rights, if in this digression I should enlarge to particulars; and therefore my desire is, that one Example may serve for a Testimony of both. And that the Reader may the better under­stand it, he may take notice, that not many years before his being made Archbishop, there passed an Act or Acts of Parliament, intending the better preservation of Church-lands, by re­calling a power which was vested in others to Sell or Lease them, by lodging and trusting the future care and protection of them only in the Crown: And amongst many that made a bad use of this power or trust of the Queens, the Earl of Leicester was one; and the Bishop having by his Interest with Her Majesty, put a stop to the Earls sacrilegious designs, they two fell to a open opposition before Her; after which they both quitted the Room, not friends in appearance; but the Bishop made a sudden and a seasonable return to Her Majesty (for he found Her alone) and spake to Her with great humility and reve­rence, and to this purpose.

[Page 51]The Queens patient hearing this affectio­nate Spe [...], and her future Care to preserve the Churches Rights, which till then had been neglected, may appear a fair Testimony, that he made hers and the Churches Good the chiefest of his Cares, and that she also thought so. And of this there were such daily testi­monies given, as begot betwixt them so mu­tual a joy and confidence, that they seemed born to believe and do good to each other; she not doubting his Piety to be more than all his Opposers, which were many; nor his Prudence equal to the chiefest of her Council, who were then as remarkable for active Wisdome, as those dangerous Times did require, or this Na­tion did ever enjoy. And in this condition he continued twenty years; in which time he saw some Flowings, but many more Ebbings of her Favour towards all men that opposed him, especially the Earl of Leicester: so that God seemed still to keep him in her Favour, that he might preserve the remaining Church Lands and Immunities from Sacrilegious Alienations. And this Good man deserved all the Honour and Power with which she trusted him; for he was a pious man, and naturally of Noble and Grateful Principles: he eased her of all her Church-cares by his wise Menage of them; he gave her faithful and prudent Counsels in all the Extremities and Dangers of her Temporal Affairs, which were many; he lived to be [Page 52] the Chief Comfort of her Life in her Decli­ning age, to be then most frequently with her, and her Assistant at her private Devotions, to be the greatest Comfort of her Soul upon her Death-bed, to be present at the Expiration of her last Breath, and to behold the closing of those Eyes that had long looked upon him with Reverence and Affection. And let this also be added, that he was the Chief Mourner at her sad Funeral; nor let this be forgotten, that within a few hours after her death, he was the happy Proclaimer, that King James (her peaceful Successour) was Heir to the Crown.

Let me beg of my Reader to allow me to say a little, and but a little, more of this good Bishop, and I shall then presently lead him back to Mr. Hooker; and, because I would hasten, I will mention but one part of the Bishops Chari­ty and Humility, but this of both: He built a large Almes-house near to his own Palace at Croyden in Surry, and endowed it with Main­tenance for a Master and twenty eight poor Men and Women; which he visited so often, that he knew their Names and Dispositions, and was so truly humble, that he called them Brothers and Sisters: and whensoever the Queen descended to that lowlines to dine with him at his Palace in Lambeth, (which was very often) he would usually the next day shew the like lowliness to his poor Brothers and Sisters [Page 53] at Croydon, and dine with them at his Hospital; at which time, you may believe, there was Joy at the Table. And at this place he built also a fair Free-School, with a good Accommodation and Maintenance for the Master and Scholars; Which gave just occasion for Boyse Sisi, then Embassadour for the French King, and Resident here, at the Bishops death to say, The Bishop had published many learned Books, but a Free­school to train up Youth, and an Hospital to lodge and maintain aged and poor People, were the best Evidences of Christian Learning that a Bishop could leave to Posterity. This good Bishop lived to see King James settled in Peace, and then fell sick at his Palace in Lambeth; of which when the King had notice, he went to visit him, and found him in his Bed in a declining conditi­on, and very weak; and after some short dis­course betwixt them, the King, at his depar­ture assured him, He had a great Affection for him, and a very high value for his Prudence and Vertues, and would indeavour to beg his life of God. To which the good Bishop replied, Pro Ecclesia Dei, Pro Ecclesia Dei: which were the last words he ever spake; therein testifying, that as in his Life, so at his Death, his chiefest care was of Gods Church.

This John Whitgift was made Archbishop in the year 1583. In which busie place, he con­tinued twenty years and some moneths; and in which time, you may believe, he had many Try­als [Page 54] of his Courage and Patience; but his Motto was, Vincit, qui patitur.

And he made it good. Many of his many Trials were occasioned by the then powerful Earl of Leicester, who did still (but secretly) raise and cherish a Faction of Non-confor­mists to oppose him; especially one Thomas Cartwright, a man of noted Learning, some­time Contemporary with the Bishop in Cam­bridge, and of the same Colledge, of which the Bishop had been Master; in which place there began some Emulations (the particu­lars I forbear) and at last open and high Op­positions betwixt them; and in which you may believe Mr. Cartwright was most faulty, if his Expulsion out of the University can incline you to it.

And in this discontent after the Earls death (which was 1588) Mr. Cartwright appeared a chief Cherisher of a Party that were for the Geneva Church-government; and to effect it, he ran himself into many dangers both of Liberty and Life; appearing at the last to ju­stifie himself and his Party in many Remon­strances, which he caused to be printed, and to which the Bishop made a first Answer, and Cartwright replyed upon him; and then the Bishop having rejoyned to his first Reply, Mr. Cartwright either was, or was perswaded to be, satisfied: for he wrote no more, but left [...] the Reader to be judge which had maintained their [Page 55] Cause with most Charity and Reason. After some silence, Mr. Cartwright received from the Bishop many personal Favours, and reti­red himself to a more private Living, which was at Warwick, where he was made Master of an Hospital, and lived quietly, and grew rich, and where the Bishop gave him a Licence to Preach, upon promises not to meddle with Controversies, but incline his Hearers to Piety and Moderation; and this Promise he kept du­ring his Life, which ended 1602, the Bishop surviving him but some few moneths: each, ending his daies in perfect Charity with the other.

And now after this long Digression made for the Information of my Reader concerning what follows, I bring him back to venerable Mr. Hooker, where we left him in the Temple, and where we shall find him as deeply engaged in a Controversie with Walter Trevers, a Friend and Favorite of Mr. Cartwrights, as the Bishop had ever been with Mr. Cartwright himself; and of which I shall proceed to give this follow­ing account.

And first this; That though the Pens of Mr. Cartwright and the Bishop were now at rest, yet there was sprung up a new Generati­on of restless men, that by Company and Cla­mours became possest of a Faith which they ought to have kept to themselves, but could not; men that were become positive in assert­ing, [Page 56] That a Papest cannot be saved: insomuch that about this time, at the Execution of the Queen of Scots, the Bishop that preached her Funeral Sermon (which was Doctor Howland, then Bishop of Peterborough) was reviled for not being positive for her Damnation. And beside this Boldness of their becoming Gods, so far as to set limits to his Mercies; there was not onely one Martin Mar-prelate, but other venemous Books daily printed and dispersed; Books that were so absurd and scurrilous, that the graver Divines disdained them an An­swer. And yet these were grown into high esteem with the Common people, till Tom Nash appeared against them all, who was a man of a sharp wit, and the Master of a scoffing Satyrical merry Pen, which he imployed to discover the Absurdities of those blind maliti­ous sensless Pamphlets, and Sermons as sensless as they; Nash his Answer being like his Books, which bore these Titles, An Almond for a Parrot. A Fig for my God-son. Come crack me this Nut, and the like: so that his merry Wit made such a discovery of their Absurdities, as (which is strange) he put a greater stop to these malicious Pam­phlets, than a much wiser man had been able.

And now the Reader is to take notice, That at the Death of Father Alvie, who was Master of the Temple, this Walter Travers was Lectu­rer [Page 77] there for the Evening Sermons, which he preach'd with great approbation, especially of the younger Gentlemen of that Society; and for the most part approved by Mr. Hooker him­self, in the midst of their oppositions. For he continued Lecturer a part of his time, Mr. Tra­vers being indeed a man of a Competent Learning, of a winning Behaviour, and of a blameless Life. But he had taken Orders by the Presbytery in Antwerp, (and with them some opinions, that could never be eradicated) and if in any thing he was transported, it was in an extreme desire to set up that Government in this Nation: For the promoting of which, he had a correspondence with Theodore Beza at Ge­neva, and others in Scotland; and w [...]s one of the chiefest assistants to Mr. Cartwright in that Design.

Mr. Travers had also a particular hope to set up this Government in the Temple, and to that end used his endeavours to be Master of it, and his being disappointed by Mr. Hookers admittance, proved some occasion of oppositi­on betwixt them, in their Sermons. Many of which were concerning the Doctrine, and Ceremonies of this Church: Insomuch that, as Saint Paul withstood Saint Peter to his face, So did they, for as one hath pleasantly exprest it, The Forenoon Sermon upake Canterbury, and the Afternoons, Geneva.

In these Sermons there was little of bitter­ness, [Page 78] but each party brought all the Reasons he was able to prove his Adversaries Opinion erroneous. And thus it continued a long time, till the Oppositions became so visible, and the Consequences so dangerous, especially in that place, that the prudent Archbishop put a stop to Mr. Travers his Preaching by a positive Prohibition: Against which Mr. Travers Ap­peal'd and Petition'd Her Majesties Privy Council to have it recalled: and where he met with many assisting Friends; but they were not able to prevail with or against the Arch-bishop, whom the Queen had intrusted with all Church-power: and he had received so fair a Testimony of Mr. Hookers Principles, and of his Learning and Moderation, that he with­stood all Sollicitations. But the denying this Petition of Mr. Travers was unpleasant to di­vers of his Party; and, the Reasonableness of it became at last to be so magnified by them and many others of that party, as never to be answered; so that intending the Bishops and Mr. Hookers disgrace, they procured it to be privately printed, and scattered abroad: and then Mr. Hooker was forced to appear publickly, which he did, and Dedicated it to the Arch­bishop; and it proved so full an Answer, an answer that had in it so much of clear Reason, and writ with so much Meekness and Majesty of Style, that the Bishop began to wonder at the Man, to rejoyce that he had appeared in [Page 79] his Cause, and disdained not earnestly to beg his Friendship, even a familiar Friendship, with a man of so much quiet Learning and Humility.

To enumerate the many particular points, in which Mr. Hooker and Mr. Travers dissented, (all or most of which, I have seen written) would prove at least tedious; and therefore, I shall impose upon my Reader no more then two, which shall immediately follow, and by which he may judge of the rest.

Mr. Travers excepted against Mr. Hooker, for that in one of his Sermons he declared, That the assurance of what we believe by the Word of God, is not to us so certain as that which we per­ceive by sense. And Mr. Hooker confesseth he said so; and endeavours to justifie it by the Reasons following.

First, I taught, That the things which God promises in his Word are surer than what we touch, handle, or see; but are we so sure and certain of them? if we be, why doth God so often prove his Promises to us, as he doth, by Arguments drawn from our sensible Experience? For we must be su­rer of the Proof than of the things Proved; other­wise it is no Proof. For Example: How is it that many men looking on the Moon at the same time; every one knoweth it to be the Moon, as certainly as the other doth: but many believing one and the same Promise, have not all one and the same Fulness of Perswasion? For how falleth it out, that men being assured of any thing by Sense, can [Page 80] be no surer of it than they are; when as the strong­est in Faith that liveth upon the Earth, hath al­wayes need to labour, strive and pray, that his Assurance concerning Heavenly and Spiritu­al things may grow, increase, and be aug­mented?

The Sermon that gave him the cause of this his Justification makes the Case more plain, by declaring that there is besides this Certainty of Evidence, a Certainty of Adherence: in which having most excellently demonstrated what the Certainty of Adherence is, he makes this com­fortable use of it, Comfortable (he sayes) as to weak Believers, who suppose themselves to be faithless, not to believe, when notwithstanding they have their Adherence; the Holy Spirit hath his private operations, and worketh secretly in them, and effectually too, though they want the in­ward Testimony of it.

Tell this to a man that hath a mind too much dejected by a sad sense of his sin; to one that by a too severe judging of himself, con­cludes that he wants Faith, because he wants the comfortable Assurance of it; and his An­swer will be, Do not perswade me against my knowledge, against what I finde and feel in my self; I do not, I know, I do not believe. (Mr. Hookers own words follow) Well then, to favour such men a little in their weakness, Let that be granted which they do imagine; be it that they adhere not to Gods Promises, but are faithless and [Page 81] without belief; but are they not grieved for their unbelief? they confess they are; do they not wish it might, and also strive that it may be other­wayes? we know they do; whence cometh this, but from a secret Love and Liking that they have of those things believed? For, no man can love those things which in his own opinion are not; and, if they think those things to be, which they shew they love when they desire to believe them; then must it be that by desiring to believe, they prove themselves true believers; For, without Faith no man thinketh that things believed are: which argument all the Subtilties of [...]er­nal powers will never be able to dissolve. This is an abridgement of part of the Reasons he gives for his Justification of this his Opinion for which he was excepted against by Mr. Travers.

Mr. Hooker was also accused by Mr. Travers [...] for that he in one of his Sermons had declared, that he doubted not but that God was merciful to many of our fore-fathers living in Popish Super­stition, for as much as they Sinned ignorantly: and Mr. Hooker in his answer professeth it to be his Judgment, and declares his Reasons for this Charitable opinion to be as followeth.

But first he states the question about Justi­fication and Works, and how the Foundation of Faith is overthrown; and then he proceeds to discover that way which Natural men and some others have mistaken to be the way by which [Page 82] they hope to attain true and everlasting happi­ness; and having discovered the mistaken, he proceeds to direct to that True way, by which and no other, everlasting life and blessedness is attainable; and, these two wayes he demon­strates thus: (they be his own words that fol­low) ‘That, the way of Nature, This, the way of Grace; the end of that way, Salvation me­rited, presupposing the righteousness of mens works; their Righteousness, a Natural ability to do them; that ability, the goodness of God which created them in such perfection. But the end of this way, Salvation bestowed upon men as a gift: presupposing not their righteousness, but the forgiveness of their Unrighteousness, Justification; their Justification, not their Natural ability to do good, but their hearty Sorrow for not doing, and unfeigned belief in him for whose sake not doers are accepted, which is their vocation; their Vocation, the Election of God, taking them out of the number of lost Children; their Election a Mediator in whom to be elected; this mediation inexplicable mer­cy; this mercy, supposing their misery for whom he vouchsafed to dye, and make himself a Me­diator.’

And he also declareth, There is no meritori­ous cause for our Justification but Christ, no effe­ctual but his Mercy; and sayes also, We deny the Grace of our Lord Jesus Christ, we abuse, disa­nul, and annihilate the benefit of his Passion, if [Page 83] by a proud imagination we believe we can merit everlasting life, or can be worthy of it. This be­lief (he declareth) is to destroy the very es­sence of our Justification, and he makes all opinions that border upon this, to be very dangerous. Yet nevertheless, (and for this he was accused) ‘Considering how many vertuous and just men, how many Saints and Martyrs have had their dangerous opinions, amongst which this was one, that they hoped to make God some part of amends by voluntary punishments which they laid upon themselves; because by this or the like erroneous opinions which do by consequence overthrow the merits of Christ, shall man be so bold as to write on their Graves, such men are demned, there is for them no Salvation? St. Austin saies, errare pos­sum, Haereticus esse nolo. And except we put a difference betwixt them that err Ignorant­ly, and them that Obstinately persist in it, how is it possible that any man should hope to be saved; give me a Pope or a Cardinal, whom great afflictions have made to know himself, whose heart God hath touched with true sorrow for all his Sins, and filled with a Love of Christ and his Gospel, whose eyes are willingly open to see the truth, and his mouth ready to renounce all errour, this one opinion of merit excepted, which he thinketh God will require at his hands, and because he wanteth, trembleth, and is discouraged, and [Page 84] yet can say, Lord cleanse me from all my se­cret sins, shall I think because of this or a like errour such men touch not so much as the Hem of Christs Garment; if they do, where­fore should I doubt but that vertue may pro­ceed from Christ to save them? no, I will not be afraid to say to such a one, you err in your opinion, but be of good comfort, you have to do with a merciful God who will make the best of that little which you hold well a [...]d not with a cap­tious Sophister, who gathereth the worst out of every thing in which you are mistaken.’

But it will be said, The admittance of Merit in any degree, overthroweth the foundation, exclu­deth from the hope of mercy, from all possibility of Salvation. (And now Mr. Hookers own words follow.)

‘What though they hold the truth sincerely in all other parts of Christian Faith; although they have in some measure all the Vertues and Graces of the Spirit? although they have all other tokens of Gods Children in them; al­though they be far from having any proud o­pinion that they shall be saved by the wor­thiness of their deeds; although the onely thing that troubleth and molesteth them be a little too much dejection, somewhat too great a fear arising from an erroneous con­ceit, that God will require a worthiness in them, which they are grieved to finde want­ing in themselves? although they be not ob­stinate [Page 85] in this opinion? although they be wil­ling and would be glad to forsake it, if any one reason were brought sufficient to disprove it? although the onely cause why they do not forsake it ere they dye, be their Ignorance of that means by which it might be disproved? although the cause why the Ignorance in this point is not removed, be the want of know­ledge in such as should be able, and are not to remove it;’ Let me dye (sayes Mr. Hook­er) if it be ever proved, that simply an Errour doth exclude a Pope or Cardinal in such a case ut­terly from hope of life. Surely I must confess, that if it be an Errour to think that God may be mercifull to save men even when they err; my greatest comfort is my error: were it not for the love I bear to this error, I would never wish to speak or to live.

I was willing to take notice of these two points, as supposing them to be very material; and that as they are thus contracted, they may prove useful to my Reader; as also for that the answers be arguments of Mr. Hookers great and clear reason, and equal Charity. Other exce­ptions were also made against him, as, That he prayed before and not after his Sermons; that in his Prayers he named Bishops; that he kneeled both when he prayed and when he received the Sacra­ment, and (sayes Mr. Hooker in his defence) other exceptions so like these, as but to name, I should have thought a greater fault then to commit them.

[Page 86]And 'tis not unworthy the noting, that in the manage of so great a controversie, a shar­per reproof than this, and one like it, did never fall from the happy pen of this Humble man. That like it was upon a like occasion of excep­tions, to which his answer was, Your next ar­gument consists of railing and of reasons; to your Railing, I say nothing, to your Reasons, I say what follows. And I am glad of this fair occa­sion, to testifie the Dove-like temper of this meek, this matchless man; and doubtless if Almighty God had blest the Dissenters from the Ceremonies and Discipline of this Church, with a like measure of Wisdom and Humility, instead of their pertinacious zeal, then Obedi­ence and Truth had kissed each other; then Peace and Piety had flourished in our Nation, and this Church and state had been blest like Jerusalem that is at unity with it self; But this can never be expected, till God shall bless the common people with a belief that Schism is a Sin, and That there may be offences taken which are not given, and, That Laws are not made for private men to dispute, but to Obey.

And this also may be worthy of noting, That these Exceptions of Mr. Travers against Mr. Hooker, were the cause of his Transcribing several of his Sermons, which we now see prin­ted with his Books; of his Answer to Mr. Travers, his Supplication, and of his most learned and useful discourse of Justification of [Page 87] Faith and Works; and by their Transcription they fell into the hands of others, and have been thereby preserved from being lost, as too many of his other matchless writings were, and from these I have gathered many observations in this Discourse of his Life.

After the publication of his Answer to the Petiton of Mr. Travers, Mr. Hooker grew dayly into greater repute with the most learned and wise of the Nation; but it had a contrary ef­fect in very many of the Temple that were zealous for Mr. Travers and for his Church Discipline: insomuch that though Mr. Tra­vers left the place, yet the seeds of Discontent could not be rooted out of that Society, by the great Reason, and as great Meekness of this humble man: for though the chief Ben­chers gave him much Reverence and Incou­ragement, yet he there met with many neglects and oppositions by those of Master Travers Judgment; in so much that it turned to his extreme grief and that he might unbeguile and win them, he designed to write a deliberate sober Treatise of the Churches power to make Canons for the use of Ceremonies, and by Law to impose an obedience to them, as upon her Children; and this he proposed to do in eight Books of the Laws of Ecclesiastical Polity; intending therein to shew such Ar­guments as should force an assent from all men, if Reason, delivered in sweet Lan­guage [Page 88] and void of any provocation, were able to do it; And that he might prevent all pre­judice, he wrote before it a large Preface or Epistle to the Dissenting Brethren, wherein there were such Bowels of Love, and such a Commixture of that Love with Reason, as was never exceeded but in Holy Writ, and parti­cularly by that of St. Paul to his dear Brother and fellow Labourer Philemon, than which none ever was more like this Epistle of Mr. Hookers; so that his dear friend and Compani­on in his Studies Doctor Spenser might after his death justly say, What admirable height of Learning and depth of Judgment dwelt in the lowly mind of this truly humble man, great in all wise mens eyes except his own; with what gravity and Majesty of speech his Tongue and Pen uttered Heavenly Mysteries; whose eyes in the Humility of his Heart were alwayes cast down to the ground; how all things that proceeded from him were breathed as from the Spirit of Love, as if he, like the Bird of the Holy Ghost, the Dove, had wanted Gall, let those that knew him not in his Person, judge by these living Images of his soul, his Writings.

The foundation of these Books was laid in the Temple; but he found it no fit place to fi­nish what he had there designed; and therefore solicited the Arch-Bishop for a remove, to whom he spake to this purpose, My Lord, When I lost the freedom of my Cell, which was my [Page 89] Colledge, yet I found some degree of it in my quiet Country Parsonage: but I am weary of the noise and oppositions of this place; and indeed, God and Nature did not intend me for Contentions, but for Study and quietness: My Lord, My particular contests with Mr. Travers here, have proved the more unpleasant to me, because I believe him a good man, and that belief hath occasioned me to examine mine own Conscience concerning his opi­nions, and to satisfie that, I have consulted the Scripture, and other laws both humane and di­vine, whether the Conscience of him and others of his judgment ought to be so farr complyed with as to alter our frame of Church Government, our manner of Gods worship, our praising and praying to him, and our established Ceremonies as often as their tender Consciences shall require us, and in this examination, I have not onely satisfyed my self, but have begun a treatise, in which I intend the Justification of our Laws of Church-Govern­ment, and I shall never be able to finish it, but where I may Study, and pray for Gods blessing upon my indeavours, and keep my self in Peace and Pri­vacy, and behold Gods blessing spring out of my Mother Earth, and eat my own bread without op­positions; and therefore if your Grace can Judge me worthy such a favonr, let me beg it, that I may perfect what I have begun.

About this time the Parsonage or Rectory of Boscum, in the Diocess of Sarum, and six miles from that City, became void. The Bi­shop [Page 90] of Sarum is Patron of it, but in the vacan­cy of that See (which was three years betwixt the Translation of Bishop Peirce to the See of York, and Bishop Caldwells admission into it) the disposal of that and all Benefices belong­ing to that See, during this said vacancy, came to be disposed of by the Archbishop of Canter­bury, and he presented Richard Hooker to it, in the year 1591. And Richard Hooker was also in the said year Instituted, July 17. to be a mi­nor Prebend of Salisbury, the Corps to it being Nether-Havin, about ten miles from that Ci­ty, which Prebend was of no great value, but intended chiefly to make him capable of a bet­ter preferment in that Church. In this Boscum he continued till he had finished four of his eight proposed Books of the Laws of Ecclesia­stical Polity, and these were entered into the register Book in Stationers Hall, the 9. of March 1592. but not published till the year 1594. and then with the before-mentioned large and affectionate Preface, which he directs to them that seek (as they term it) the Refor­mation of the laws and orders Ecclesiastical in the Church of England; of which Books I shall yet say nothing more, but that he con­tinued his laborious diligence to finish the re­maining four during his life (of all which more properly hereafter) but at Boscum he finisht and publisht but onely the first four; being then in the 39th year of his Age.

[Page 91]He left Boscum in the year 1595. by a sur­render of it into the hands of Bishop Caldwell, and he presented Benjamin Russel, who was In­stituted into it the 23. of June in the same year.

The Parsonage of Bishops Borne in Kent, three miles from Canterbury, is in that Arch-Bi­shops gift, but in the latter end of the year 1594. Doctor William Redman the Rector of it was made Bishop of Norwich, by which means the power of presenting to it was pro ea vice in the Queen; and she presented Richard Hooker, whom she loved well, to this good living of Borne the 7. of July 1595. in which living he continued till his Death, without any addition of Dignity or Profit.

And now having brought our Richard Hook­er, from his Birth place to this where he found a Grave, I shall onely give some account of his Books, and of his behaviour in this Parsonage of Borne, and then give a rest both to my self and my Reader.

His first four Books and large Epistle have been declared to be printed at his being at Boscum, Anno 1594. Next I am to tell that at the end of these four Books there is print­ed this Advertisement to the Reader. ‘I have for some causes thought it at this time more fit to let go these first four Books by them­selves, than to stay both them and the rest, till the whole might together be published. [Page 92] Such generalities of the cause in question as are here handled, it will be perhaps not amiss to consider apart, by way of Introdu­ction unto the Books that are to follow con­cerning particulars, in the mean time the Rea­der is requested to mend the Printers errours, as noted underneath.’

And I am next to declare that his fifth Book (which is larger than his first four) was first also printed by it self Anno 1597. and dedicated to his Patron (for till then he chose none) the Archbishop. These Books were read with an admiration of their excellency in This, and their just fame spread it self into fo­raign Nations. And I have been told more than forty years past, that either Cardinal Al­len, or learned Doctor Stapleton (both English men, and in Italy about the time when Hookers four Books were first printed: meeting with this general fame of them, were desirous to read an Authour that both the Reformed and the learned of their own Church did so much magnifie, and therefore caused them to be sent for; and after reading them, boasted to the Pope (which then was Clement the eighth) that though he had lately said he never met with an English Book whose Writer deserved the name of Author; yet there now appear'd a wonder to them, and it would be so to his Holiness, if it were in Latin, for a poor obscure English Priest had writ four such Books of Laws, and Church Polity, and in a Style that exprest so Grave [Page 93] and such Humble Majesty with clear demonstra­tion of Reason, that in all their readings they had not met with any that exceeded him; and this begot in the Pope an earnest desire that Doctor Stapleton should bring the said four Books, and looking on the English read a part of them to him in Latin, which Doctor Sta­pleton did, to the end of the first Book; at the conclusion of which, the Pope spake to this purpose; There is no Learning that this man hath not searcht into, nothing too hard for his un­derstanding: this man indeed deserves the name of an Authour; his books will get reverence by Age, for there is in them such seeds of Eternity, that if the rest be like this, they shall last till the last fire shall consume all Learning.

Nor was this high, the onely testimony and commendations given to his Books; for at the first coming of king James into this Kingdom, he inquired of the Archbishop Whitgift for his friend Mr. Hooker that writ the Books of Church Polity; to which the answer was, that he dyed a year before Queen Elizabeth, who received the sad news of his Death with very much Sorrow; to which the King replyed, and I receive it with no less, that I shall want the desired happiness of seeing and discoursing with that man, from whose Books I have received such satisfaction: In­deed, my Lord, I have received more satisfaction in reading a leaf, or paragragh in Mr. Hooker, though it were but about the fashion of Churches, or [Page 94] Church musick, or the like, but especially of the Sacraments, than I have had in the reading parti­cular large Treatises written but of one of those Subjects by others, though very learned men; and, I observe there is in Mr. Hooker no affected lan­guage, but a grave, comprehensive, clear mani­festation of Reason, and that back't with the Au­thority of the Scripture, the Fathers and School­men and with all Law both Sacred and Civil. And though many others write well, yet in the next age they will be forgotten; but doubtless there is in every page of Mr. Hookers Book the picture of a Divine Soul, such Pictures of Truth and Reason, and drawn in so sacred Colours, that they shall never fade, but give an immortal memory to the Author. And it is so truly true, that the King thought what he spake, that as the most learned of the Nation have and still do mention Mr.Hookerwith reverence, so he also did never mention him but with the Epithite of Learned, or Judicious, or Reverend, or Venerable Mr. Hooker.

Nor did his Son, our late King Charles the First, ever mention him but with the same reve­rence, enjoining his Son, our now gracious King, to be studious in Mr.Hookers Books. And our learned Antiquary Mr.Cambden In his [...] [...]nnals [...]199. mentioning the death, the modesty, and other vertues of Mr.Hooker, and magnifying his Books, wish't, That for the honour of this, and benefit of other Nations, they were turn'd into the Universal Lan­guage. [Page 95] Which work, though undertaken by ma­ny, yet they have been weary, and forsaken it; but the Reader may now expect it, having been long since begun, and lately finisht, by the hap­py Pen of Dr.Earl, late Lord Bishop of Sa­lisbury, of whom I may justly say (and let it not offend him, because it is such a truth as ought not to be conceal'd from Posterity, or those that now live, and yet know him not) that since Mr.Hooker dyed, none have liv'd whom God hath blest with more innocent Wisdom, more sanctified Learning, or a mo [...]e pious [...] pea­ceable, primitive temper: so that this excellent person seems to be only like himself, and our ve­erbale Rich. Hooker; and only fit to make the learned of all Nations happy, in knowing what hath been too long confin'd to the language of our little Island.

There might be many more and just occasi­ons taken to speak of his Books, which none ever did, or can commend too much, but I de­cline them, and hasten to an account of his Christian behaviour and death at Borne, in which place he continued his customary Rules of Mor­tification and Self-denial; was much in Fast­ing, frequent in Meditation and Prayers, enjoying those blessed returns, which only men of strict lives feel and know, and of which men of loose and godless lives, cannot be made sensible, for spiritual things are spiritually discern'd.

[Page 96]At his entrance into this place, his friendship was much sought for by Dr.Hadrian Saravia, then or about that time made one of the Pre­bends of Canterbury, a German by Birth, and sometimes a Pastor both in Flanders and Hol­land, where he had studied and well considered the controverted points concerning Episcopacy and Sacriledge; and, in England had a just oc­casion to declare his judgment concerning both, unto his Brethren Ministers of the Low Coun­treys, which was excepted against by Theodor Beza, and others; against whose exceptions, he rejoyned, and thereby became the happy Au­thor of many learned Tracts, writ in Latin, es­pecially of three; one, of the Degrees of Mi­nisters, and of the Bishops superiority above the Presbytery; a second against Sacriledge; and, a third of Christian Obedience to Princes; the last being occasioned by Gretzerus the Jesuite. And it is observable, that when in a time of Church­tumults, Beza gave his reasons to the Chancel­lor of Scotland for the abrogation of Episcopa­cy in that Nation, partly by Letters, and more fully in a Treatise of a threefold Episcopacy (which he calls Divine, Humane, and Satanical) this Dr.Saravia had by the help of Bishop Whitgift made such an early discovery of their intentions, that he had almost as soon answered that Treatise as it became publick; and there­in discovered how Beza's opinion did contradict that of Calvins, and his adherents, leaving [Page 97] them to interfere with themselves in point of Episcopacy; but of these Tracts it will not con­cern me to say more, than that they were most of them dedicated to his and the Church of Englands watchful Patron John Whitgift the Archbishop, and printed about the time in which Mr.Hooker also appeared first to the World in the publication of his first four Books of Eccle­siastical Polity.

This friendship being sought for by this learn­ed Doctor, you may believe was not denied by Mr.Hooker, who was by fortune so like him, as to be engaged against Mr.Travers, Mr.Cart­wright, and others of their judgement, in a Con­troversie too like Dr.Saravia's; so that in this year of 1595, and in this place of Borne, these two excellent persons began a holy friendship, increasing daily to so high and mutual affections, that their two wills seemed to be but one and the same, and their designs both for the glory of God, and peace of the Church, still assisting and improving each others vertues, and the desired comforts of a peaceable piety which I have wil­lingly mentioned, because it gives a foundation to some things that follow.

This Parsonage of Borne is from Canterbury three miles, and near to the common Road that leads from that City to Dover, in which Parso­nage Mr.Hooker had not been Twelve months, but his Books, and the innocency and sanctity of his life became so remarkable, that many [Page 98] turn'd out of the Road, and others (Scholars especially) went purposely to see the man, whose life and learning were so much admired; and alas, as our Saviour said of St.John Baptist, What went they out to see, a man cloathed in pur­ple and fine linnen? no indeed, but an obscure, harmless man, a man in poor Cloaths, his Loyns usually girt in a course Gown, or Canonical Coat; of a mean stature, and stooping, and yet more low­ly in the thoughts of his Soul; his Body worn out, not with Age, but Study, and Holy Mortifications; his Face full of Heat-pimples, begot by his unacti­vity and sedentary life. And to this true cha­racter of his person, let me add this of his dis­position and behaviour; God and Nature blest with so blessed a bashfulness, that as in his youn­ger dayes his Pupils might easily look him out of countenance; so neither then, nor in his age, did he ever willingly look any man in the face; and was of so mild and humble a nature, that his poor Parish Clerk and he did never talk but with both their Hats on, or both off at the same time: And to this may be added, that though he was not purblind, yet he was short or weak-sighted; and where he fixt his eyes at the beginning of his Sermon, there they continued till it was en­ded; and the Reader has a liberty to believe that his modesty and dim-sight, were some of the reasons why he trusted Mrs.Churchman to choose his Wife.

[Page 99]This Parish-Clerk lived till the third or fourth year of the late Long Parliament, be­twixt which time and Mr.Hookers death, there had come many to see the place of his Burial, and the Monument dedicated to his memory by Sir William Cooper (who still lives) and the poor Clerk had many rewards for shewing Mr. Hookers Grave-place, and his said Monument, and did alwayes hear Mr.Hooker mentioned with commendations and reverence, to all which he added his own knowledge and observations of his humility and holiness; and in all which Dis­courses, the poor man was still more confirm'd in his opinion of Mr.Hookers vertues and learn­ing; but it so fell out, that about the said third or fourth year of the Long Parliament, the then present Parson of Borne was Sequestred (you may guess why) and a Genevian Minister put into his good Living; this, and other like Se­questrations, made the Clerk express himself in a wonder, and say, They had Sequestred so many good men, that he doubted if his good Master Mr. Hooker had lived till now, they would have Se­questred him too.

It was not long, before this intruding Mini­ster had made a Party in and about the [...]aid Pa­rish, that were desirous to receive the Sacrament as in Geneva; to which end, the day was ap­pointed for a select Company, and Forms and Stools set about the Altar or Communion-Ta­ble, for them to sit and eat, and drink; but [Page 100] when they went about this work, there was a want of some Joint-stools, which the Minister sent the Clerk to fetch, and then to fetch Cu­shions; when the Clerk saw them begin to sit down, he began to wonder, but the Minister bad him cease wondering, and lock the Church-door; to whom he replied, Pray take you the Keyes, and lock me out, I will never come more in­to this Church; for all men will say, my Master Hooker was a good Man, and a good Scholar, and I am sure it was not used to be thus in his dayes: And the report says, the old man went present­ly home, and dyed; I do not say dyed immediate­ly, but within a few dayes after.

But let us leave this grateful Clerk in his qui­et Grave, and return to Mr. Hooker himself, con­tinuing our observations of his Christian beha­viour in this place, where he gave a holy Vale­diction to all the pleasures and allurements of Earth, possessing his Soul in a vertuous quiet­ness, which he maintained by constant Study, Prayers, and Meditations; his use was to preach once every Sunday, and he or his Curate to Ca­techise a [...]ter the second Lesson in the Evening Prayer; his Sermons were neither long nor ear­nest, but uttered with a grave zeal, and an hum­ble voice; his eyes alwayes fixt on one place to prevent his imagination from wandring, inso­much, that he seem'd to study as he spake; the design of his Sermons (as indeed of all his Discourses) was to shew Reasons for what he [Page 101] spake; and with these Reasons, such a kind of Rhetorick, as did rather convince and perswade, than frighten men into piety; studying not so much for matter (which he never wanted) as for apt illustrations to inform and teach his un­learned Hearers by familiar Examples, and then make them better by convincing Applications; never labouring by hard words, and then by needless distinctions and sub-distinctions, to a­muse his Hearers, and get glory to himself; but glory only to God. Which intention, he would often say, was as discernable in a Preacher, as an Artificial, from a Natural beauty.

He never failed the Sunday before every Em­ber-week, to give notice of it to his Parishioners, perswading them both to fast, and then to dou­ble their devotions for a learned and pious Cler­gy, but especially the last, saying often, That the life of a pious Clergy-man was visible Rhetorick, and so Convincing, that the most Godless men, (though they would not deny themselves the enjoy­ment of their present lusts) did yet secretly wish themselves like those of the strictest lives: And to what he perswaded others, he added his own example of Fasting and Prayer; and did usu­ally every Ember-week, take from the Parish-Clerk the Key of the Church-door; into which place he retir'd every day, and lockt himself up for many hours; and did the like most Frydayes, and other dayes of Fasting.

[Page 102]He would by no means omit the customary time of Procession, perswading all both rich and poor, if they desired the preservation of Love, and their Parish Rights and Liberties to accompany him in his Perambulation, and most did so; in which Perambulation, he would usu­ally express more pleasant Discourse than at o­ther times, and would then alwayes drop some loving and facetious observations to be remem­bred against the next year, especially by the boyes and young people; still inclining them and all his present Parishioners, to meekness, and mutual kindnesses, and love; because Love thinks not evil, but covers a multitude of Infir­mities.

He was diligent to inquire who of his Parish were sick, or any wayes distrest, and would often visit them, unsent for; supposing, that the fit­test time to discover those Errors to which health and prosperity had blinded them; and having by pious reasons and prayers, moulded them into holy resolutions for the time to come, he would incline them to confession, and be­wailing their sins, with purpose to forsake them, and then to receive the Communion, both as a strengthning of those holy resolutions, and as a seal betwixt God and them of his Mercies to their Souls, in case that pre­sent sicknesse did put a period to their lives.

[Page 103]And as he was thus watchful and charitable to the sick, so he was as diligent to prevent Law-sutes, still urging his Parishioners and Neighbours, to bear with each others infirmi­ties, and live in love, because (as St. John sayes) he that lives in love, lives in God, for God is love. And to maintain this holy fire of love constantly burning on the Altar of a pure heart, his advice was to watch and pray, and al­wayes keep themselves fit to receive the Com­munion; and then to receive it often, for it was both a confirming and a strengthning of their graces; this was his advice: And at his entrance or departure out of any house, he would usually speak to the whole Family, and bless them by name; insomuch, that as he seem'd in his youth to be taught of God, so he seem'd in this place to teach his precepts, as Enoch did by walking with him, in all holiness and humility, making each day a step towards a blessed E­ternity. And though in this weak and de­clining Age of the World, such Examples are become barren, and almost incredible, yet let his memory be blest with this true Recordation, because he that praises Rich­ard Hooker, praises God, who hath given such gifts to men; and let this humble and affectionate Relation of him, become such a pattern, as may invite Posterity to imitate his vertues.

[Page 104]This was his constant behaviour at Borne, so he walk't with God; thus he did tread in the footsteps of primitive piety; and yet, as that great example of meekness and purity, even our blessed Jesus was not free from false accusati­ons, no more was this Disciple of his, this most humble, most innocent holy man; his was a slander parallel to that of chaste Susannah's by the wicked Elders, or that against St. Athana­sius, as it is recorded in his life, for that holy man had heretical enemies, and which this Age calls Trepanning; the particulars need not a re­petition; and that it was false, needs no other Testimony than the publick punishment of his Accusers, and their open confession of his In­nocency; 'twas said that the accusation was contrived by a dissenting Brother, one that en­dur'd not Church-Ceremonies, hating him for his Books sake, which he was not able to an­swer; and his name hath been told me, but I have not so much confidence in the relation, as to make my Pen fix a scandal on him to posteri­ty; I shall rather leave it doubtful till the great day of Revelation: But this is certain, that he lay under the great charge, and the anxiety of this accusation, and kept it secret to himself for many months; and being a helpless man, had lain long under this heavy burthen, but that the protector of the innocent gave such an acciden­tal occasion as forced him to make it known to his two dearest friends, Edwyn Sandys, and [Page 105] George Cranmer, who were so sensible of their Tutors sufferings, that they gave themselves no rest, till by their disquisitions and diligence they had found out the fraud, and brought him the welcome News, that his Accusers did confess they had wrong'd him, and beg'd his pardon: To which, the good mans reply was to this purpose, The Lord forgive them, and the Lord bless you for this comfortable News: Now I have a just occasion to say with Solomon, Friends are born for the dayes of adversity, and such you have prov'd to me; and to my God I say, as did the mother of St. John Baptist, Thus hath the Lord dealt with me, in the day wherein he looked upon me, to take away my reproach among men: And, oh my God, neither my life, nor my reputati­on are safe in mine own keeping, but in thine, who didst take care of me, when I yet hanged upon my mothers breast; blessed are they, that put their trust in thee O Lord; for when false Witnesses were risen up against me, when shame was ready to cover my face, when I was bowed down with an horrible dread, and went mourning all the day long, when my nights were restless, and my sleeps broken with a fear worse than death, when my Soul thirsted for a deliverance, as the Hart panteth after the ri­vers of waters, then thou Lord didst hear my com­plaints, pity my condition, and art now become my deliverer; and as long as I live I will hold up my hands in this manner, and magnifie thy mercies, who didst not give me over as a prey to mine ene­mies. [Page 106] Oh blessed are they that put their trust in thee; and no prosperity shall make me forget those dayes of sorrows, or to perform those vows that I have made to thee in the dayes of my affliction; for with such Sacrifices, thou, O God, art well pleased, and I will pay them.

Thus did the joy and gratitude of this good mans heart break forth; and 'tis observable, that as the invitation to this slander was his meek behaviour and Dove-like simplicity, for which he was remarkable; so his Christian charity ought to be imitated: for, though the spirit of revenge is so pleasing to Mankind, that it is never conquered but by a supernatural grace, being indeed so deeply rooted in humane Nature, that to prevent the excesses of it (for men would not know Moderation) Almighty God allows not any degree of it to any man, but sayes, Vengeance is mine. And, though this be said by God himself, yet this revenge is so plea­sing, that man is hardly perswaded to submit the menage of it to the Time, and Justice, and Wis­dom of his Creator, but would hasten to be his own Executioner of it. And yet nevertheless, if any man ever did wholly decline, and leave this pleasing passion to the time and measure of God alone, it was this Richard Hooker of whom I write; for when his Slanderers were to suffer, he laboured to procure their pardon; and when that was denied him, his Reply was, That how­ever he would fast and pray, that God would give [Page 107] them repentance, and patience to undergo their pu­nishment. And his prayers were so far returned into his own bosom, that the first was granted, if we may believe a penitent behaviour, and an open confession. And 'tis observable, that after this time he would often say to Dr. Saravia, Oh with what quietness did I enjoy my Soul after I was free from the fears of my Slander! and how much more after a conflict and victory over my desires of Revenge!

About the Year 1600, and of his Age 46, he fell into a long and sharp sickness, occasioned by a cold taken in his passage betwixt London and Gravesend, from the malignity of which he was never recovered; for, till his death he was not free from thoughtful Dayes, and restless Nights; but a submission to his Will that makes the sick mans Bed easie by giving rest to his Soul, made his very languishment comforta­ble: and yet all this time he was sollicitous in his Study, and said often to Dr. Saravia (who saw him daily, and was the chief comfort of his life) That he did not beg a long life of God, for any other reason, but to live to finish his three re­maining Books of POLITY; and then, Lord, let thy servant depart in peace, which was his usu­al expression. And God heard his prayers, though he denied the Church the benefit of them, as compleated by himself; and 'tis thought he hastened his own death, by hastening to give life to his Books: But this is certain, that the nearer [Page 108] he was to his death, the more he grew in Hu­mility, in Holy Thoughts and Resolutions.

About a month before his death, this good man, that never knew, or at least never consi­der'd the pleasures of the Palate, became first to lose his appetite, then to have an aversness to all food; insomuch, that he seem'd to live some intermitted weeks by the smell of meat only, and yet still studied and writ. And now his guar­dian Angel seem'd to foretell him, that the day of his dissolution drew near, for which his vi­gorous Soul appear'd to thirst. In this time of his Sickness, and not many dayes before his Death, his House was rob'd; of which he ha­ving notice, his Question was, Are my Books and written Papers safe? And being answered, That they were; his Reply was, then it matters not, for no other loss can trouble me.

About one day before his Death, Dr. Sara­via, who knew the very secrets of his Soul, (for they were supposed to be Confessors to each other) came to him, and after a Confe­rence of the Benefit, the Necessity, and Safety of the Churches Absolution, it was resolved the Doctor should give him both that and the Sacrament the day following. To which end, the Doctor came, and after a short retirement and privacy, they return'd to the company, and then the Doctor gave him, and some of those friends which were with him, the blessed Sacra­ment of the body and blood of our Jesus. [Page 109] Which being performed, the Doctor thought he saw a reverend gaity and joy in his face; but it lasted not long, for his bodily Infirmities did return suddenly, and became more visible, in so much that the Doctor apprehended Death rea­dy to seize him; yet, after some amendment, left him at Night, with a promise to return early the day following, which he did, and then found him in better appearance, deep in Contem­plation, and not inclinable to Discourse; which gave the Doctor occasion to require his present Thoughts: to which he replied, That he was meditating the number and nature of Angels, and their blessed obedience and order, with­out which, peace could not be in Heaven; and oh that it might be so on Earth. After which words he said, I have lived to see this world is made up of perturbations, and I have been long preparing to leave it, and gathering comfort for the dreadful hour of making my account with God, which I now apprehend to be near; and though I have by his grace lov'd him in my youth, and fear'd him in mine age, and labour'd to have a conscience void of offence to him, and to all men; yet, if thou, O Lord, be extreme to mark what I have done amiss, who can abide it? and therefore, where I have failed, Lord shew mercy to me, for I plead not my righte­ousness, but, the forgiveness of my unrighteousness, for his merits who dyed to purchase pardon for peni­tent sinners; and since I owe thee a death, Lord let it not be terrible, and then take thine own time, I [Page 110] submit to it; let not mine, O Lord, but let thy Will be done; with which expression he fell into a dangerous slumber, dangerous as to his recove­ry; yet recover he did, but it was to speak only these few words, Good Doctor, God hath heard my daily petitions, for I am at peace with all men, and he is at peace with me; and from that blessed as­surance I feel that inward joy, which this world can neither give nor take from me [...] More he would have spoken, but his spirits failed him; and, af­ter a short conflict betwixt Nature and Death, a quiet Sigh put a period to his last breath, and so he fell asleep.

And here I draw his Curtain, till with the most glorious company of the Patriarchs and Apostles, the most Noble Army of Martyrs and Confessors, this most learned, most humble, ho­ly man, shall also awake to receive an eternal Tranquillity, and with it a greater degree of Glory than common Christians shall be made partakers of.

In the mean time, bless O Lord! Lord bless his Brethren, the Clergy of this Nation, with ef­fectual endeavours to attain, if not to his great learning, yet to his remarkable meekness, his godly simplicity, and his Christian moderati­on; for, these bring peace at the last: And, Lord! let his most excellent Writings be blest with what he design'd, when he undertook them: which was, Glory to Thee O God on High, Peace in thy Church, and, Good Will to Mankind. Amen, Amen.

[Page 111] This following Epitaph was long since present­ed to the World, in memory of Mr. Hooker, by Sir William Cooper, who also built him a fair Monument in Borne Church, and acknow­ledges him to have been his Spiritual Father.

The Life.

GEorge Herbert was born the Third day of April, in the Year of our Redemption 1593. The place of his Birth was near to the Town of Montgomery, and in that Castle that did then bear the name of that Town and County; that Castle was then a place of state and strength, and had been successively happy in the Family of the Herberts, who had long possest it: and, with it, a plentiful Estate, and hearts as liberal to their poor Neighbours. A Family, that hath been blest with men of re­markable wisdom, and with a willingness to serve their Countrey, and indeed, to do good to all Mankind; for which, they were eminent: But alas! this Family did in the late Rebellion suffer extremely in their Estates; and the Heirs of that Castle, saw it laid level with that earth that was too good to bury those Wretches that were the cause of it.

The Father of our George, was Richard Her­bert the Son of Edward Herbert Knight, the Son of Richard Herbert Knight, the Son of the famous Sir Richard Herbert of Colebrook in the [Page 10] County of Monmouth Banneret, who was the youngest Brother of that memorable William Herbert Earl of Pembroke, that liv'd in the Reign of our King Edward the fourth.

His Mother was Magdalen Newport, the youngest Daughter of Sir Richard, and Sister to Sir Francis Newport of High Arkall in the Coun­ty of Salop Knight, and Grand-father of Fran­cis Lord Newport, now Comptroller of His Ma­jesties Houshold. A Family, that for their Loyalty, have suffered much in their Estates, and seen the ruine of that excellent Structure, where their Ancestors have long liv'd, and been memo­rable for their Hospitality.

This Mother of George Herbert (of whose person, and wisdom, and vertue, I intend to give a true account in a seasonable place) was the happy Mother of seven Sons, and three Daught­ers, which she would often say, was Jobs num­ber; and as often bless God, that they were neither defective in their shapes, or in their rea­son; and, often reprove them that did not praise God for so great a blessing. I shall give the Reader a short accompt of their names, and not say much of their Fortunes.

Edward the eldest was first made Knight of the Bath, at that glorious time of our late Prince Henries being install'd Knight of the Garter; and after many years useful travel, and the attainment of many Languages, he was by King James sent Ambassador Resident to the [Page 11] then French King, Lewis the Thirteenth. There, he continued about two Years; but, he could not subject himself to a compliance with the humors of the Duke de Luines, who was then the great and powerful Favourite at Court: so that upon a complaint to our King, he was call'd back into England in some displeasure; but at his return he gave such an honourable account of his employment, and so justified his Com­portment to the Duke, and all the Court, that he was suddenly sent back upon the same Em­bassie, from which he return'd in the beginning of the Reign of our good King Charles the first, who made him first Baron of Castle-Island; and not long after of Cherberie in the County of Sa­lop: He was a man of great learning and reason, as appears by his printed Book de veritate; and, by his History of the Reign of King Henry the Eight, and by several other Tracts.

The second and third Brothers were Richard and William, who ventur'd their lives to pur­chase Honour in the Wars of the Low Countries, and dyed Officers in that employment. Charles was the fourth, and dyed Fellow of New-Col­ledge in Oxford. Henry was the sixth, who be­came a menial servant to the Crown in the dayes of King James, and hath continued to be so for fifty years: during all which time he hath been Master of the Revels; a place, that requires a diligent wisdome, with which God hath blest him. The seventh Son was Thomas, who [Page 12] being made Captain of a Ship in that Fleet with which Sir Robert Mansell was sent against Algiers, [...]id there shew a fortunate and true English valor. Of the three Sisters, I need not say more, then that they were all married to persons of worth, and plentiful fortunes; and, liv'd to be examples of vertue, and to do good in their generations.

I now come to give my intended account of George, who was the fifth of those seven Bro­thers.

George Herbert spent much of his Childhood in a sweet content under the eye and care of his prudent mother, and the tuition of a Chaplain or Tutor to him, and two of his Brothers in her own Family (for she was then a Widow) where he continued, till about the age of twelve years; and being at that time well instructed in the Rules of Grammar, he was not long after commended to the care of Dr. Neale, who was then Dean of Westminster; and by him to the care of Mr. Ireland, who was then chief Master of that School; where the beauties of his pret­ty behaviour and wit, shin'd and became so eminent and lovely in this his innocent age, that he seem'd to be marked out for piety, and to be­come the care of Heaven, and of a particular Angel to guard and guide him. And thus, he continued in that School, till he came to be per­fect in the learned Languages, and especially in the Greek Tongue, in which he after prov'd an excellent Critick.

[Page 13]About the age of Fifteen, he, being then a Kings Scholar, was elected out of that School for Trinity Colledge in Cambridge, to which place he was transplanted about the year 1608. And his prudent mother well knowing, that he might easily lose, or lessen that virtue and inno­cence which her advice and example had plant­ed in his mind; did therefore procure the gene­rous and liberal Dr. Nevil, who was then Dean of Canterbury, and Master of that Colledge, to take him into his particular care, and provide him a Tutor; which he did most gladly under­take, for he knew the excellencies of his Mo­ther, and how to value such a friendship.

This was the method of his Education, till he was setled in Cambridge, where we will leave him in his Study, till I have paid my promis'd account of his excellent mother, and I will en­deavour to make it short.

I have told her birth, her Marriage, and the Number of her Children, and, have given some short account of them: I shall next tell the Reader, that her husband dyed when our George was about the Age of four years: and that she continued twelve years a Widow: that she then maried hapily to a Noble Gentleman, the bro­ther and Heir of the Lord Danvers Earl of Danby, who did highly value both her per­son and most excellent endowments of her mind.

[Page 14]In this time of her Widowhood, she being desirous to give Edward her eldest son, such ad­vantages of Learning, and other education as might suit his birth and fortune: and thereby make him the more fit for the service of his Country: did at his being of a fit age, remove from Montgomery Castle with him, and some of her yonger sons to Oxford; and, having entred Edward into Queens Colledge, and pro­vided him a fit Tutor, she commended him to his Care; yet, she continued there with him, and still kept him in a moderate awe of herself: and so much under her own eye, as to see and converse with him dayly; but she managed this power over him without any such rigid sour­ness, as might make her company a torment to her Child, but, with such a sweetness and complyance with the recreations and pleasure of youth, as did incline him willingly to spend much of his time in the company of his dear and careful mother: which was to her great content; for, she would often say, That as our bodies take a nourishment sutable to the meat on which we feed: so, our souls do as insensibly take in vice by the example or Conversation with wi­cked Company: and, would therefore, as often say, That ignorance of Vice was the best preser­vation of Vertue: and, that the very knowledge of wickedness was as tinder to inflame and kindle sin, and to keep it burning: For these reasons, she indeared him to her own Company: and, [Page 15] continued with him in Oxford four years: in which time, her great and harmless wit, her chearful gravity, and her oblieging behaviour, gain'd her an acquaintance and friendship with most of any eminent worth or learning, that were at that time in or near that University: and particularly, with Mr. John Donne, who then came accidentally to that place, in this time of her being there: it was that John Done who was after Doctor Donne, and Dean of Saint Pauls London: and he at his leaving Oxford, writ and left there a Character of the Beau­ties of her body, and minde; of the first, he sayes,

Of the latter he sayes,

The rest of her Character, may be read in his printed Poems, in that Elegy which bears the name of the Autumnal Beauty. For both he and she were then past the meridian of mans life.

[Page 16]This Amity begun at this time, and place, was not Amity that polluted their Souls; but, an Amity made up of a chain of sutable incli­nations and vertues; an Amity, like that of St. Chrysostoms to his dear and vertuous Olimpias; whom, in his Letters, he calls his Saint: Or, an Amity indeed more like that of St.Hierom to his Paula; whose affection to her was such, that he turn'd Poet in his old Age, and then made her Epitaph; wishing, all his Body were turn'd into Tongues, that he might declare her just praises to posterity. And this Amity betwixt her and Mr. Donne, was begun in a happy time for him, he being then about the Fortieth year of his Age (which was some years before he entred into Sacred Orders:) A time, when his necessities needed a daily supply for the support of his Wife, seven Children, and a Family: And in this time she prov'd one of his most bountiful Benefactors; and he, as grateful an acknowledger of it. You may take one testi­mony of what I have said of them, from this following Letter, and Sonnet.

These Hymns are now lost to us; but, doubtless they were such, as they two now sing in Heaven.

There might be more demonstrations of the Friendship, and the many sacred Indearments betwixt these two excellent persons (for I have [Page 19] many of their Letters in my hand) and much more might be said of her great prudence and piety; but my design was not to write hers, but the life of her Son; and therefore I shall only tell my Reader, that about that very day twen­ty years, that this Letter was dated, and sent her, I saw and heard this Mr. John Donne (who was then Dean of St. Pauls) weep, and preach her Funeral Sermon, in the Parish-Church of Chelsey near London, where she now rests in her quiet Grave, and where we must now leave her, and return to her Son George, whom we left in his Study in Cambridge.

And in Cambridge we may find our George Herberts behaviour to be such, that we may conclude, he consecrated the first fruits of his early age to vertue, and a serious study of learn­ing. And that he did so, this following Letter and Sonnet which were in the first year of his going to Cambridge sent his dear Mother for a New-years gift, may appear to be some testi­mony.

This was his resolution at the sending this Letter to his dear Mother; about which time, he was in the Seventeenth year of his Age; and, as he grew older, so he grew in learning, and more and more in favour both with God and man: insomuch, that in this morning of that short day of his life, he seem'd to be mark'd out for vertue, and to become the care of Heaven; for God still kept his soul in so holy a frame, that he may, and ought to be a pattern of vertue to all posterity; and especially, to his Brethren of the Clergy, of which the Reader may ex­pect a more exact account in what will fol­low.

I need not declare that he was a strict Stu­dent, because, that he was so, there will be ma­ny testimonies in the future part of his life. I shall therefore only tell, that he was made Mi­nor Fellow in the year 1609. Batchelor of Art in the year 1611. Major Fellow of the Colledge, March 15. 1615. And, that in that year, he was also made Master of Arts, he being then in the 22d year of his Age; during all which time, [Page 22] all, or the greatest diversion from his Study, was the practice of Musick, in which he be­came a great Master; and of which, he would say, That it did relieve his drooping spirits, com­pose his distracted thoughts, and raised his weary Soul so far above Earth, that it gave him an ear­nest of the joyes of Heaven, before he possest them. And it may be noted, that from his first en­trance into the Colledge, the generous Dr. Nevil was a cherisher of his Studies, and such a lover of his person, his behaviour, and the ex­cellent endowments of his mind, that he took him often into his own company, by which he confirm'd his native gentileness; and, if during this time he exprest any Error, it was, that he kept himself too much retir'd, and at too great a distance with all his inferiours; and, his cloaths seem'd to prove, that he put too great a value on his parts and parentage.

This may be some account of his disposition, and of the employment of his time, till he was Master of Arts, which was Anno 1615. and in the year 1619. he was chosen Orator for the University. His two precedent Orators, were Sir Robert Nanton, and Sir Francis Nethersoll: The first was not long after made Secretary of State; and, Sir Francis, not long after his be­ing Orator, was made Secretary to the Lady Elizabeth Queen of Bohemia. In this place of Orator, our George Herbert continued eight years; and manag'd it with as becoming, and [Page 23] grave a gaity, as any had ever before, or since his time. For, He had acquir'd great Learning, and was blest with a high fancy, a civil and sharp wit, and with a natural elegance, both in his be­haviour, his tongue, and his pen. Of all which, there might be very many particular evidences, but I will limit my self to the mention of but three.

And the first notable occasion of shewing his fitness for this employment of Orator, was manifested in a Letter to King James, who had sent the University his Book, called Basilicon Doron; and their Orator was to acknowledge this great honour, and return their gratitude to His Majesty for such a condescention; at the close of which Letter, he writ,

This Letter was writ in such excellent Latin, was so full of Conceits, and all the expressions so suted to the genius of the King, that he in­quired the Orators name, and then ask'd Willi­am Earl of Pembroke, if he knew him? whose answer was, That he knew him very well; and, that he was his Kinsman, but he lov'd him more for his learning and vertue, than for that he was of his name and family. At which answer, the King smil'd, and asked the Earl leave, that he might love him too; for, he took him to be the Jewel of that University.

[Page 24]The next occasion that he had to shew his great Abilities, was, with them, to shew also his great affection to that Church in which he re­ceived his Baptism; and, of which he profest himself a member, and the occasion was this: There w [...]s one Andrew Melvin, a Gentleman of Scotland, who was in his own Countrey possest with an aversness, if not a hatred of Church­government by Bishops; and, he seem'd to have a like aversness to our manner of Publick Wor­ship, and of Church-prayers and Ceremonies. This Gentleman had travail'd France, and resi­ded so long in Geneva, as to have his opinions the more confirm'd in him by the practice of that place; from which he return'd into England some short time before, or immedi­ately after Mr. Herbert was made Orator. This Mr. Melvin was a man of learning, and was the Master of a great wit, a wit full of knots and clenches: a wit sharp and satyrical; exceeded, I think, by none of that Nation, but their Bu­canen. At Mr. Melvins return hither, he writ and scattered in Latin, many pieces of his wit against our Altars, our Prayers, and our Publick Worship of God; in which, Mr. Herbert took himself to be so much concern'd, that as fast as Melvin writ and scatter'd them, Mr. Herbert writ and scatter'd answers, and reflections of the same sharpness, upon him and them; I think, to the satisfaction of all un-ingaged persons. But, this Mr. Melvin, was not only so busie [Page 25] against the Church, but at last so bold with the King and State, that he rayl'd, and writ himself into the Tower; at which time, the Lady Ara­bella was an innocent prisoner there; and, he pleas'd himself much in sending the next day after his Commitment, these two Verses to the good Lady; which, I will under-write, because they may give the Reader a taste of his others, which were like these.

I shall not trouble my Reader with an account of his enlargement from that Prison, or his Death; but tell him, Mr. Herberts Verses were thought so worthy to be preserv'd, that Dr. Du­port the learned Dean of Peterborough, hath lately collected, and caus'd them to be printed, as an honourable memorial of his friend Mr. George Herbert, and the Cause he under­took.

And, in order to my third, and last observa­tion of his great Abilities, it will be needful to declare, that about this time King James came very often to hunt at New-market and Royston; and was almost as often invited to Cambridge, where his entertainment was suted to his plea­sant humorAlbu­mizer. Ig [...]ora­mus., and where Mr. George Herbert was to welcome him with Gratulations, and the Applauses of an Orator; which he alwayes per­form'd [Page 26] so well, that he still grew more into the Kings favour; insomuch, that he had a particu­lar appointment to attend His Majesty at Roy­ston, where after a Discourse with him, His Ma­jesty declar'd to his Kinsman, the Earl of Pem­broke, That he found the Orators learning and wis­dom, much above his age or wit. The year fol­lowing, the King appointed to end His progress at Cambridge, and to stay there certain dayes; at which time, he was attended by the great Secretary of Nature, and all Learning, Sir Francis Bacon (Lord Virulam) and by the ever memorable and learned Dr. Andrews Bishop of Winchester, both which did at that time begin a desir'd friendship with our Orator. Upon whom the first put such a value on his judgement, that he usually desir'd his approbation, before he would expose any of his Books to be printed; and thought him so worthy of his friendship, that having translated many of the Prophet Davids Psalms into English Verse, he made George Herbert his Patron of them, by a pub­lick dedication of them to him, as the best Judge of Divine Poetry. And, for the learned Bishop, it is observable, that at that time, there fell to be a modest debate about Predestination, and Sanctity of life; of both which, the Orator did not long after send the Bishop some safe and useful Aphorisms, in a long Letter written in Greek; which, was so remarkable for the lan­guage, and matter, that after the reading of it, [Page 27] the Bishop put it into his bosom, and did often shew it to Scholars, both of this, and forreign Nations; but did alwayes return it back to the place where he first lodg'd it, and continu'd it so near his heart, till the last day of his life.

To these, I might add the long and intire friendship betwixt him and Sir Henry Wotton, and Dr. Donne, but I have promis'd to contract my self, and shall therefore only add one testi­mony to what is also mentioned in the Life of Dr. Donne; namely, that a little before his death, he caused many Seals to be made, and in them to be ingraven the figure of Christ cruci­fied on an Anchor, which is the emblem of hope, and of which Dr. Donne would often say, Crux mihi Anchora. These Seals, he sent to most of those friends on which he put a value; and, at Mr. Herberts death, these Verses were found wrap't up with that Seal which was by the Doctor given to him.

At this time of being Orator, he had learnt to understand the Italian, Spanish, and French Tongues very perfectly; hoping, that as his [Page 82] Predecessor, so he might in time attain the place of a Secretary of State, being then high in the Kings favour; and, not meanly valued and lov'd by the most eminent and most powerful of the Court Nobility: This, and the love of a Court-conversation mixt with a laudable am­bition to be something more then he then was, drew him often from Cambridge to attend the King, who then gave him a Sine Cure, which fell into His Majesties disposal, I think, by the death of the Bishop of St. Asaph. It was the same, that Queen Elizabeth had formerly given to her Favourite Sir Philip Sidney; and valued to be worth an hundred and twenty pound per Annum. With this, and his Annuity, and the advantage of his Colledge, and of his Orator­ship, he enjoy'd his gentile humour for Cloaths, and Court-like company, and seldom look'd towards Cambridge, unless the King were there, and then he never fail'd; but, at other times, left the manage of his Orators place, to his learned friend Mr. Herbert Thorndike, who is now Prebend of Westminster.

I may not omit to tell, that he had often de­sign'd to leave the University, and decline all Study, which he judg'd did impair his health; for he had a body apt to a Consumption, and to Fevers, and other infirmities which he judg'd were increas'd by his Studies; for he would often say, He had a Wit, like a Pen-knife in a narrow sheath, too sharp for his Body: But his Mo­ther [Page 29] would by no means allow him to leave the University, or to travel; to which, though he inclin'd very much, yet he would by no means satisfie his own desires at so dear a rate, as to prove an undutiful Son to so affectionate a Mo­ther; but, did alwayes submit to her wisdom: And, what I have now said, may partly appear in a Copy of Verses in his printed Poems; 'tis one of those that bears the title of Affliction: And it appears to be a pious reflection on Gods providence, and some passages of his life, and in which he sayes,

In this time of Mr. Herberts attendance and expectation of some good occasion to remove him from Cambridge, to Court; God, in whom there is an unseen Chain of Causes, did in a short time put an end to the lives of two of his most oblieging and most powerful friends, Lo­dowick Duke of Richmond, and James Mar­quess of Hamilton; and not long after him, King James dyed, and with them, all Mr. Her­bert's Court-hopes: So that he presently be­took [Page 31] himself to a Retreat from London, to a Friend in Kent, where he liv'd very privately, and was such a lover of solitariness, as was judg'd to impair his health. In this time of Retire­ment, he had many Conflicts with himself, Whether he should return to the painted plea­sures of a Court-life, or betake himself to a study of Divinity, and enter into Sacred Orders? (to which his dear Mother had often persuaded him) These were such Conflicts, as they only can know, that have endur'd them; for, ambi­tious Desires, and the outward Glory of this World, are not easily laid aside; but, at last, God inclin'd him to put on a resolution to serve at his Altar.

He did at his return to London, acquaint a Court-friend with his resolution to enter into Sacred Orders, who persuaded him to alter it, as too mean an employment, and too much below his birth, and the excellent abilities and endow­ments of his mind. To whom he replied, It hath been formerly judg'd, that the Domestick Servants of the King of Heaven, should be of the noblest Families on Earth: and, though the Iniquity of the late Times have made Clergy-men meanly valued, and the sacred name of Priest con­temptible; yet, I will labour to make it honoura­ble, by consecrating all my learning, and all my poor abilities, to advance the glory of that God that gave them; knowing, that I can never do too much for him, that hath done so much for me, as to [Page 32] make me a Christian. And I will labour to be like my Saviour, by making Humility lovely in the eyes of all men, and by following the merciful and meek example of my dear Jesus.

This was then his resolution, and the God of Constancy, who intended him for a great ex­ample of vertue, continued him in it; for with­in that year he was made Deacon, but the day when, or by whom, I cannot learn; but that he was about that time made Deacon, is most certain; for I find by the Records of Lincoln, that he was made Prebend of Layton Ecclesia, in the Dioces of Lincoln, July 15. 1626. and that this Prebend was given him, by John, then Lord Bishop of that See. And now, he had a fit occasion to shew that Piety and Bounty that was deriv'd from his generous Mother, and his other memorable Ancestors, and the occasion was this.

This Layton Ecclesia, is a Village near to Spalden in the County of Huntington, and the greatest part of the Parish was fallen down, and that of it which stood, was so decayed, so lit­tle, and so useless, that the Parishioners could not meet to perform their Duty to God in pub­lick prayer and praises; and thus it had been for almost 20 years, in which time there had been some faint endeavours for a publick Collection, to enable the Parishioners to rebuild it; but, with no success, till Mr. Herbert undertook it; and he, by his own, and the contribution of ma­ny [Page 33] of his Kindred, and other noble Friends, un­dertook the Re [...]edification of it; and, made it so much his whole business, that he became rest­less, till he saw it finisht as it now stands; be­ing, for the workmanship, a costly Mosaick: for the form, an exact Cross; and, for the decen­cy and beauty, I am assur'd it is the most re­markable Parish-Church, that this Nation af­fords. He liv'd to see it so Wainscoated, as to be exceeded by none; and, by his order, the Reading Pew, and Pulpit, were a little distant from each other, and both of an equal height; for, he would often say, They should neither have a precedency or priority of the other: but, that Prayer and Preaching being equally useful, might agree like Brethren, and have an equal honour and estimation.

Before I proceed farther, I must look back to the time of Mr. Herberts being made Prebend, and tell the Reader, that not long after, his Mother being inform'd of his intentions to Re­buld that Church; and, apprehending the great trouble and charge that he was like to draw upon himself, his Relations, and Friends, before it could be finisht; sent for him from London to Chelsey (where he then dwelt) and at his coming, said—George, I sent for you, to per­suade you to commit Simony, by giving your Pa­tron as good a gift as he has given to you; name­ly, that you give him back his Preb [...]nd; for, George, it is not for your weak body, and empty [Page 34] purse, to undertake to build Churches. To which, he desir'd he might have a Dayes time to consi­der, and then make her an Answer: And at his return to her at the next Day, when he had first desired her blessing, and she given it him, his next request was, That she would at the Age of Thirty three Years, allow him to become an unduti­ful Son; for, he had made a kind of Vow to God, that if he were able, he would Re-build that Church: And then, shew'd her such reasons for his resolution, that she presently subscribed to be one of his Benefactors, and undertook to sollicit William Earl of Pembroke, to be an­other, who subscribed for 50 l. and not long after, by a witty, and persuasive Letter from Mr. Herbert, made it 50 l. more. And in this nomi­nation of some of his Benefactors, James Duke of Lenox, and his brother Sir Henry Herbert, ought to be remembred; and the bounty of Mr. Nicholas Farrer, and Mr. John Woodnot; the one, a Gentleman in the Neighbourhood of Layton, and the other, a Goldsmith in Foster­lane, London, ought not to be forgotten; for the memory of such men ought to out-live their lives. Of Mr. Farrer, I shall hereafter give an account in a more seasonable place; but before I proceed farther, I will give this short account of Mr. John Woodnot.

He was a man, that had consider'd, over­grown Estates do often require more care and watchfulness to preserve, than get them; and, [Page 35] that there be many Discontents, that Riches cure not; and did therefore set limits to him­self as to the desire of wealth: And having at­tain'd so much as to be able to shew some mer­cy to the Poor, and preserve a competence for himself, he dedicated the remaining part of his life to the service of God; and being useful for his Friends, he prov'd to be so to Mr. Her­bert; for, beside his own bounty, he collected and return'd most of the money that was paid for the Re-building of that Church; he kept all the account of the charges, and would often go down to state them, and see all the Work­men paid. When I have said, that this good man was a useful Friend to Mr. Herberts Fa­ther, to his Mother, and continued to be so to him, till he clos'd his eyes on his Death-bed; I will forbear to say more, till I have the next fair occasion to mention the holy friendship that was betwixt him, and Mr. Herbert.

About the year 1629. and the 34th of his Age, Mr. Herbert was seiz'd with a sharp Quotidian Ague, and thought to remove it by the change of Air; to which end, he went to Woodford in Essex, but thither more chiefly, to enjoy the company of his beloved Brother Sir Henry Herbert, and other Friends. In his House he remain'd about Twelve Months, and there became his own Physitian, and cur'd himself of his Ague, by forbearing Drink, and eating no Meat, no not Mutton, nor a Hen, or Pidgeon, [Page 36] unless they were salted; and by such a constant Dyet, he remov'd his Ague, but with inconve­niencies that were worse; for he brought up­on himself a disposition to Rheums, and other weaknesses, and a supposed Consumption. And it is to be Noted, that in the sharpest of his extream Fits, he would often say, Lord abate my great affliction, and increase my patience; but, Lord I repine not, I am dumb, Lord, before thee, because thou doest it. By which, and a sanctifi­ed submission to the Will of God, he shewed he was inclinable to bear the sweet yoke of Christian Discipline, both then, and in the latter part of his life; of which, there will be many true Testimonies.

And now his care was to recover from his Consumption by a change, from Woodford into such an air as was most proper to that end. And his remove was from Woodford to Dantsey in Wiltshire, a noble House which stands in a choice Air, the owner of it then was, the Lord Danvers Earl of Danby, who lov'd Mr. Her­bert much, and allow'd him such an apartment in that House, as might best sute Mr. Herberts accomodation and liking. And, in this place, by a spare Dyet, declining all perplexing Stu­dies, moderate exercise, and a chearful conver­sation; his health was apparently improv'd to a good degree, of strength and chearfulness: And then, he declar'd his resolution to marry, and to enter into the Sacred Orders of Priest­hood: [Page 37] These had long been the desires of his Mother, and his other Relations; but, she liv'd not to see either: for, she dyed in the year 1627. And, though he was disobedient to her about Layton Church, yet, in conformity to her will, he kept his Fellowship in Cambridge, and his Orators place, till after her death; and then, de­clin'd both: And, the last, the more willingly, that he might be succeeded by his friend Robert Creighton, who now is Dr. Creighton, and the worthy Dean of Wells.

I shall now proceed to his Marriage, in order to which, it will be convenient, that I first give the Reader a short view of his person, and then, an account of his Wife, and of some circum­stances concerning both.—He was for his person of a stature inclining towards Tallness; his body was very strait, and so far from being cumbred with too much flesh, that he was lean to an extre­mity. His aspect was chearful, and his speech and motion did both declare him a Gentleman; and were all so meek and oblieging, that both then, and at his death, he was said to have no Enemy.

These, and his other visible vertues, begot him so much love from a Gentleman of a No­ble fortune, and a near Kinsman to his friend the Earl of Danby; namely, from Mr. Charles Dan­vers of Bainton, in the County of Wilts Esq That Mr. Danvers having known him long, and familiarly, did so much affect him, that he often, [Page 38] and publickly declar'd a desire that Mr. Herbert would marry any of his Nine Daughters (for he had so many) but rather, his Daughter Jane, than any other, because Jane was his be­loved Daughter: And he had often said the same to Mr. Herbert himself; and, that if he could like her for a Wife, and she him for a Husband, Jane should have a double blessing: And Mr. Danvers had so often said the like to Jane, and so much commended Mr. Herbert to her, that Jane became so much a Platonick, as to fall in love with Mr. Herbert unseen.

This was a fair preparation for a Marriage; but alas, her father dyed before Mr. Herberts retirement to Dantsey; yet some friends to both parties, procur'd their meeting; at which time, a mutual affection entered into both their hearts; and as a Conqueror, enters into a surpri­zed City, so Love having got that possession govern'd, and made there such Laws and Reso­lutions, as neither party was able to resist; in­somuch, that she chang'd her name into Her­bert, the third day after this first Interview.

This haste, might in others be thought a Love-phrensie, or worse, but it was not; for they wooed so like Princes, as to have select Proxies; such, as were friends to both parties; such, as well understood Mr. Herberts, and her temper of mind; and, their Estates so well, before this Interview, that, the suddenness was justifiable, by the st [...]ictest Rules of pru­dence: [Page 39] And, the more, because it prov'd so happy to both parties; for, the eternal lover of Mankind, made them happy in each others mu­tual affections, and compliance; so happy, that there never was any opposition betwixt them, unless it were a Contest which should most in­cline to a compliance with the others desires. And, though this begot, and continued in them, such a mutual love and joy, and content, as was no way defective; yet, this mutual content and love, and joy, did receive a daily augmentation, by such daily obligingness to each other, as still added such new affluences to the former fulness of these divine Souls, as was only improvable in Heaven, where they now enjoy it.

About three months after his Marriage, Dr. Curle, who was then Rector of Bemerton in Wiltshire, was made Bishop of Bath and Wells, (and not long after Translated to Winchester) and by that means the presentation of a Clerk to Bemerton, did not fall to the Earl of Pem­broke (who was the undoubted Patron of it) but to the King, by reason of Dr. Curles ad­vancement: But Philip, then Earl of Pem­broke (for William was lately dead) re­quested the King to bestow it upon his Kinsman George Herbert; and the King said, Most willingly to Mr. Herbert, if it were worth his acceptance: And the Earl as willingly and suddenly sent it him, without seeking; but though Mr. Herbert had formerly put on a re­solution [Page 40] for the Clergy: yet, the apprehension of the last great Account that he was to make for the Cure of so many Souls, made him fast and pray, and consider, for not less than a month: in which time, he had some resolutions to decline both the Priesthood, and that living. And in this time of considering, He endur'd (as he would often say) such spiritual Conflicts, as none can think, but only those that have en­dur'd them.

In the midst of these Conflicts, his old and dear friend Mr. John Woodnot, took a journey to salute him at Bainton (where he then was with his Wives Friends and Relations) and was joyful to be an Eye-witness of his Health, and happy Marriage. And after they had rejoyc'd together some few dayes, they two took a Journey to Wilton, the famous Seat of the Earls of Pembroke; at which time, the King, the Earl, and the whole Court were there, or at Salisbury, which is near to it. At which time Mr. Herbert presented his Thanks to the Earl, for his presentation to Bemerton, but had not yet resolv'd to accept of it, and told him the reason why; but that Night, the Earl acquain­ted Dr. Laud, the Archbishop of Canterbury, with his Kinsmans irresolution. And the Bishop did the next day so convince Mr. Herbert, That the refusal of it was a sin; that a Taylor was sent for to come speedily from Salisbury to Wil­ton, to take measure, and make him Canonical [Page 41] Cloaths, against next day, which the Taylor did; and Mr. Herbert being so habited, went with his presentation to the learned Dr. Dave­nant, who was then Bishop of Salisbury, and he gave him Institution immediately (for Mr. Her­bert had been made Deacon some years before) and he was also the same day (which was April 26. 1630. inducted into the good and more pleasant, than healthful Parsonage of Bemerton, which is a Mile from Salisbury.

When at his Induction he was shut into Be­merton Church, being left there alone to Toll the Bell, as the Law requires him; he staid so much longer than an ordinary time, before he re­turn'd to his Friends that staid expecting him at the Church-door; that his Friend, Mr. Wood­not, looked in at the Church-window, and saw him lie prostrate on the ground before the Al­tar: at which time and place (as he after told Mr. Woodnot) he set some Rules to himself, for the future manage of his life; and then and there made a vow, to labour to keep them.

And the same night that he had his Induction, he said to Mr. Woodnot, ‘I now look back upon my aspiring thoughts, and think my self more happy than if I had attain'd what I so ambitiously thirsted for: And, I can now behold the Court with an impartial Eye, and see plainly, that it is made up of Fraud, and Titles, and Flattery, and many other such empty, imaginary painted Pleasures. Pleasures, that are so empty, as not to satisfie when they are enjoy'd; but, in God and his service, is a fulness of all joy and pleasure, and no satiety: And I will now use all my endeavours to bring my Relations and Dependants to a love and reliance on him, who never fails those that trust him. But above all, I will be sure to live well because the vertuous life of a Clergy-man, is the most power­ful [Page 43] eloquence to perswade all that see it, to reve­rence and love, and at least to desire to live like him. And this I will do, because I know we live in an Age that hath more need of good examples, than precepts. And I beseech that God, who hath honour'd me so much as to call me to serve at his Altar: that, as by his special grace he hath put into my heart these good desires, and resolutions: so, he will be his assisting grace enable me to bring the same to good effect; and, that my humble and charitable life, may so win upon others, as to bring glory to my Jesus, whom I have this day taken to be my Master and Governour; and am so proud of his service, that I will alwayes observe, and obey, and do his Will, and alwayes call him Jesus my Master: and I will alwayes contemn my birth, or any title or dignity that can be conferr'd upon me, when I shall compare them with any title of being a Priest, and serving at the Altar of Jesus my Master.’

And that he did so, may appear in many parts of his Book of Sacred Poems; especially, in that which he calls the Odour. In which he seems to rejoyce in his thoughts of that word Jesus, and to say the adding these words my Master to it, and the often repetition of them, seem'd to persume his mind, and leave an oriental fragran­cy in his very breath. And for his unforc'd choice to serve at Gods Altar, he seems in an­other place (the Pearl, Matth. 13.) to re­joyce and say—‘He knew the wayes of Learning: [Page 44] knew, what nature does willingly; and what, when 'tis for [...]'d by fire: knew the wayes of honour, and when glory [...]nclines the Soul to noble expressions; know [...] Court; knew the wayes of pleasure, of lo [...] of wit, of musick, and upon what terms he declined all these for the service of his Master Je­sus;’ and concludes, saying,

The third day after he was made Rector of Bemerton, and had chang'd his sword and silk Cloaths into a Canonical Coat; he return'd so habited with his friend Mr. Woodnot to Bainton: And, immediately after he had seen and saluted his Wife, he said to her—‘You are now a Mini­sters Wife, and must now so far forget your fathers house, as not to claim a precedence of any of your Parishioners; for you are to know, that a Priests Wife can challenge no precedence or place, but that which she purchases by her obliging humility; and, I am sure, places so purchased, do best become them. And, let me tell you, That I am so good a Herald, as to assure you that this is truth. And she was so mee [...] a Wife, as to assure him it was no vexing News to her, and that he should see her observe it with a chearful willingness.’ And indeed her [Page 45] unforc'd humility, that humility that was in her so original, as to be born with her, made her so happy as to do so; and her doing so, begot her an unfeigned love, and a serviceable respect from all that converst with her; and this love followed her in all places, as inseparably, as sha­dows follow substances in Sun-shine.

It was not many dayes before he return'd back to Bemerton, to view the Church, and re­pair the Chancel; and indeed, to re-build three parts of his house which was fall'n down by reason of his Predecessors living at a better Par­sonage house; namely, at Minal, 16 or 20 miles from this place. At which time of Mr. Her­berts coming alone to Bemerton, there came to him a poor old Woman, with an intent to ac­quaint him with her necessitous condition, and with some troubles of her mind; but after she had spoke some few words to him, she was sur­priz'd with a fear and shortness of breath, so that her spirits and speech fail'd her; which he perceiving, did so compassionate her, that he took her by the hand, and said, ‘Speak good Mo­ther, be not afraid to speak to me; for, I am a man that will hear you with patience; and will re­lieve your necessities too, if I be able: and this I will do willingly, and therefore, Mother, be not afraid to acquaint me with what you desire.’ After which comfortable speech, he again took her by the hand, made her sit down by him, and un­derstanding she was of his Parish, he told her, He [Page 46] would be acquainted with her, and take her into his care: And having with patience heard and understood her wants (and it is some relief to be but hear'd with patience) he comforted her by his meek behaviour and counsel; but be­cause that cost him nothing, he reliev'd her with money too, and so sent her home with a chear­ful heart, praising God, and praying for him. Thus worthy, and (like Davids blessed man) thus lowly, was Mr. George Herbert in his own eyes.

At his return that Night to his Wife at Bainton, he gave her an account of the passages 'twixt him and the poor Woman, with which she was so affected, that she went next day to Salisbury, and there bought a pair of Blankets, and sent them as a Token of her love to the poor Woman, and with them a Message, That she would see and be acquainted with her, when her house was built at Bemerton.

There be many such passages both of him and his Wife, of which, some few will be rela­ted; but I shall first tell, that he hasted to get the Parish-Church repair'd; then, to beautifie the Chappel (which stands near his house) and that at his own great charge. He then pro­ceeded to re-build the Parsonage-house, which he did also very compleatly, and at his own charge; and having done this good work, he caus'd these Verses to be writ upon, or ingraven in the Mantle of the Chimney in his Hall.

We will now by the Readers favour suppose him fixt at Bemerton, and grant him to have seen the Church repair'd, and the Chappel be­longing to it very decently adorn'd, at his own great charge (which is a real Truth) and ha­ving now fixt him there, I shall proceed to give an account of the rest of his behaviour to his Parishioners, and those many others that knew him.

Doubtless Mr. Herbert had consider'd and given Rules to himself for his Christian carriage both to God and man before he enter'd into Holy Orders. And 'tis not unlike, but that he renewed those resolutions at his prostration be­fore the Holy Altar, at his Induction into the Church of Bemerton; but as yet he was but a [Page 48] Deacon, and therefore long'd for the next Em­ber-week, that he might be ordain'd Priest, and made capable of administring both the Sacra­ments. At which time, the Reverend Doctor Humphrey Hinchman, now Lord Bishop of Lon­don (who does not mention him, but with some veneration for the life and excellent learning of Mr. George Herbert) tells me, He laid his hand on Mr. Herberts Head, and (alas!) within less than three Years, lent his Shoulder to carry his dear Friend to his Grave.

And, that Mr. Herbert might the better pre­serve those holy Rules which such a Priest as he intended to be, ought to observe; and, that time might not insensibly blot them out of his memory, but the next year shew him his vari­ations from this years resolutions; he there­fore, did set down his Rules in that order, as the World now sees them printed in a little Book, call'd, The Countrey Parson, in which some of his Rules are:

• The Parsons Knowledge.
• The Parson on Sundayes.
• The Parson Praying.
• The Parson Preaching.
• The Parsons Charity.
• The Parson comforting the Sick.
• The Parson Arguing.
• The Parson Condescending.
• The Parson in his Journey.
• [Page 49] The Parson in his Mirth.
• The Parson with his Church-wardens.
• The Parsons Blessing the People.

And his behavior toward God and man, may be said to be a practical Comment on these, and the other holy Rules set down in that useful Book. A Book, so full of plain, prudent and useful Rules, that, that Countrey Parson, that can spare 12 d. and yet wants, is scarce excu­sable; because it will both direct him what he is to do, and convince him for not having done it.

At the Death of Mr. Herbert, this Book fell into the hands of his friend Mr. Woodnot; and he commended it into the trusty hands of Mr. Bar. Oly. who publish't it with a most conscien­tious, and excellent Preface; from which I have had some of those Truths, that are rela­ted in this life of Mr. Herbert.

The Text for his first Sermon, was taken out of Solomons Proverbs, and the words were, Keep thy heart with all diligence. In which first Sermon, he gave his Parishioners many necessa­ry, holy, safe Rules, for the discharge of a good Conscience, both to God and man. And, de­liver'd his Sermon after a most florid manner, both with great learning and eloquence. And at the close of his Sermon, told them, That should not be his constant way of Preaching, and that he would not fill their heads with unnecessary [Page 50] Notions [...] but, that for their sakes, his language and his expressions should be more plain and practi­cal in his future Sermons. And he then made it his humble request, That they would be constant to the Afternoons Service, and Catechising. And shewed them convincing reasons why he desir'd it; and his obliging example and perswasions, brought them to a willing conformity to his desires.

The Texts for all his Sermons, were con­stantly taken out of the Gospel for the day; and he did as constantly declare why the Church did appoint that portion of Scripture to be that day read: And in what manner the Col­lect for every Sunday does refer to the Gospel, or to the Epistle then read to them; and, that they might pray with understanding, he did usually take occasion to explain, not only the Collect for every particular day, but the reasons of all the other Collects and Responses in our Service; and, made it appear to them, that, the whole Service of the Church, was a reasonable, and therefore an acceptable Sacrifice to God; as namely, that we begin with Confession of our selves to be vile, miserable sinners; and, that we begin so, because till we have confessed our selves to be such, we are not capable of that mercy which we acknowledge we need, and pray for; but having in the prayer of our Lord, begg'd pardon for those sins which we have confest: And hoping, that as the Priest [Page 51] hath declar'd our Absolution, so by our publick Confession, and real Repentance, we have ob­tain'd that pardon: Then, we dare proceed to beg of the Lord, to open our lips, that our mouths may shew forth his praise; for, till then, we are neither able, nor worthy to praise him: But this being suppos'd, we are then fit to say, Glory be to the Father, and to the Son, and to the Holy Ghost; and fit to proceed to a further service of our God, in the Collects, and Psalms, and Lands that follow in the Service.

And, as to these Psalms and Lauds, he pro­ceeded to inform them, why they were so often, and some of them daily repeated in our Church­service: namely, the Psalms every Month, be­cause they be an Historical and thankful repeti­tion of mercies past; and, such a composition of prayers and praises, as ought to be repeated often, and publickly; for, with such Sacrifices, God is honour'd, and well-pleased. This, for the Psalms.

And for the Hymns and Lauds, appointed to be daily repeated or sung after the first and se­cond Lessons were read to the Congregati­on, he proceeded to inform them, that it was most reasonable, after they have heard the will and goodness of God declar'd or preach't by the Priest in his reading the two Chapters, that it was then a seasonable Duty to rise up and express their gratitude to Almighty God for those his mercies to them, and to all Mankind, [Page 52] and say with the blessed Virgin, That their Souls do magnifie the Lord, and that their spirits do al­so rejoyce in God their Saviour: And that it was their Duty also to rejoyce with Simeon in his Song, and say with him, That their eyes have al­so seen their salvation; for they have seen that salvation which was but prophesied till his time; and he then broke out in expressions of joy to see it: but they live to see it daily, in the History of it, and therefore ought daily to re­joyce, and daily to offer up their Sacrifices of praise to their God, for that and all his mercies. A service, which is now the constant employ­ment of that blessed Virgin, and Simeon, and all those blessed Saints that are possest of Hea­ven; and where they are at this time inter­changeably, and constantly singing, Holy, Holy, Holy Lord God, Glory be to God on High, and on Earth peace. And he taught them, that to do this, was an acceptable service to God, because the Prophet David sayes in his Psalms, He that praiseth the Lord, honoureth him.

He made them to understand, how happy they be that are freed from the incumbrances of that Law which our Fore-fathers groan'd under: namely; from the Legal Sacrifices; and from the many Ceremonies of the Levitical Law: freed from Circumcision, and from the strict ob­servation of the Jewish Sabbath, and the like: And he made them know, that having receiv'd so many, and so great blessings, by being born [Page 53] since the dayes of our Saviour, it must be an acceptable Sacrifice to Almighty God, for them to acknowledge those blessings, and stand up and worship, and say as Zacharias did, Bles­sed be the Lord God of Israel, for he hath (in our dayes) visited and redeemed his people; and (he hath in our dayes) remembred, and shewed that mercy which by the mouth of the Prophets, he pro­mised to our Fore-fathers: and this he hath done, according to his holy Covenant made with them: And we live to see and enjoy the bene­fit of it, in his Birth, in his Life, his Passion, his Resurrection and Ascension into Heaven, where he now sits sensible of all our temptations and infirmities; and where he is at this present time making intercession for us, to his, and our Fa­ther, and therefore they ought daily to express their publick gratulations, and say daily with Zacharias, Blessed be that Lord God of Israel that hath thus visited, and thus redeemed his people.— These were some of the reasons by which Mr. Herbert instructed his Congregation for the use of the Psalms, and the Hymns appointed to be daily sung or said in the Church-ser­vice.

He inform'd them, when the Priest did pray only for the Congregation, and not for himself; and when they did only pray for him, as name­ly, after the repetition of the Creed, before he proceeds to pray the Lords prayer, or any of the appointed Collects, the Priest is directed to [Page 54] kneel down, and pray for them, saying—The Lord be with you—And then they pray for him, saying—And with thy spirit. and he assur'd them, that when there is such mutual love, and such joint prayers offered for each other, then the holy Angels look down from Heaven, and are ready to carry such charitable desires to God Almighty, and he as ready to receive them; and that a Christian Congregation calling thus up­on God, with one heart, and one voyce, and in one reverend and humble posture look as beau­tifully as Jerusalem, that is at peace with it self.

He instructed them, why the prayer of our Lord was pray'd often in every full service of the Church; namely, at the conclusion of the several parts of that Service; and pray'd then, not only because it was compos'd and com­manded by our Jesus that made it, but as a per­fect pattern for our less perfect Forms of pray­er, and therefore fittest to sum up and conclude all our imperfect Petitions.

He instructed them, that as by the second Commandment we are requir'd not to bow down, or worship an Idol, or false god; so, by the contrary Rule, we are to bow down and kneel, or stand up and worship the true God: And he instructed them, why the Church re­quir'd the Congregation to stand up, at the re­petition of the Creeds; namely, because they did thereby declare both their obedience to the [Page 55] Church, and an assent to that faith into which they had been baptiz [...]d. And he taught them, that in that sho [...]ter Creed, or Doxology so of­ten repeated daily; they also stood up to testi­fie their belief to be, that, the God that they trusted in was one God, and three persons the Fa­ther the Son, and the Holy Ghost; to whom, the Priest gave glory: And because there had been Heretic [...]s that had denied some of these three persons to be God, therefore the Congregation stood up and honour'd him, by con [...]essing and saying, It was so in the beginning is now so, and shall ever be so World without end. And as gave their assent to this be [...]ef, by saying Amen.

He instructed them, what benefit they had, by the Churches appointing the [...] elebration of Holy-dayes, and the excellent use of them; namely, that they were set apart for particular Commemorations of particular mercies recei­ved from Almighty God; and (as Reve [...]end Mr. Hooker sayes) to be the Land mar [...]s to distinguish times; for by them we are taught to take notice how the years pass by us; and, that we ought not to let them pass without a Cele­bration of praise for those mercies which they give us occasion to remember: and therefore the year is appointed to begin the 25th day of March; a day, in which we commemorate the Angels appearing to the B. Virgin, with the joy­ful tydings that she should conc [...]ive and bear a Son, that should be the redeemer of Mankind: and, she [Page 56] did so Forty weeks after this joyful salutation; namely, at our Christmas, a day in which we commemorate his Birth, with joy and praise; and that eight dayes after this happy Birth, we celebrate his Circumcision; namely, in that which we call New-years day. And that upon that we call Twelfth-day, we commemorate the manifestation of the unsearchable riches of Je­sus to the Gentiles: And that day we also cele­brate the memory of his goodness in sending a Star to guide the three wise men from the East to Bethlem, that they might there worship, and present him with their oblations of Gold, Frank­incense, and Myrrhe. And he (Mr. Herbert) instructed them, that Jesus was Forty dayes after his Birth, presented by his blessed mother in the Temple; namely, on that day which we call, the Purification of the blessed Virgin, Saint Mary. And he instructed them, that by the Lent-fast, we imitate and commemorate our Saviours humiliation in fasting Forty dayes; and, that we ought to endeavour to be like him in purity. And, that on Good fryday we com­memorate and condole his Crucifixion. And, at Easter, commemorate his glorious Resurrecti­on. And he taught them, that after Jesus had manifested himself to his Disciples, to be that Christ that was crucified, dead and buried; that then by his appearing and conversing with them for the space of Forty dayes after his Resur­rection, he then, and not till then, ascended into [Page 57] Heaven, in the sight of his Disciples, namely, on that day which we call the Ascension, or Holy Thursday. And that we then celebrate the performance of the promise which he made to his Disciples, at or before his Ascension; namely, that though he left them, yet he would send them the Holy Ghost to be their Comforter; and he did so on that day which the Church calls Whit sunday—Thus the Church keeps an Historical and circular Commemoration of times, as they pass by us; of such times, as ought to incline us to occasional praises, for the particular blessings which we do, or might re­ceive at those holy times.

He made them know, why the Church hath appointed Ember-weeks; and, to know the reason why the Commandements, and the Epi­stles and Gospels were to be read at the Altar, or Communion Table: why the Priest was to pray the Litany Kneeling; and, why to pray some Collects standing; and he gave them many other observations, fit for his plain Congregati­on, but not fit for me now to mention; for I must set limits to my Pen, and not make that a Trea­tise, which I intended to be a much shorter ac­count than I have made it; but I have done, when I have told the Reader, that he was con­stant in Catechising every Sunday in the After­noon, and that his Catechising was after his se­cond lesson, and in the Pulpit, and that he never exceeded his half hour, and was always so happy as to have a full Congregation,

[Page 58]But to this I must add, That if he were at any time too zealous in his Sermons, it was, in reproving the indecencies of the peoples beha­viour, in the time of Divine Service; and of those Ministers that hudled up the Church­prayers, without a visible reverence and affecti­on; namely, such as seem'd to say the Lords prayer, or a Collect in a breath; but for him­self, his custom was, to stop betwixt every Col­lect, and give the people time to consider what they had pray'd, and to force their desires af­fectionately to God, before he engag'd them into new Petitions.

And by this account of his diligence, to make his Parishioners understand what, and why they pray'd, and prais'd, and ador'd their Crea­tor. I hope I shall the more easily obtain the Readers belief to the following account of Mr. Herberts own practice; which was, to ap­pear constantly with his Wife, and three Neeces (the daughters of a deceased Sister) and his whole Family, twice a day at the Church­prayers, in the Chappel which does almost join so his Parsonage-house. And for the time of his appearing, it was strictly [...]t the Canonical hours of Ten and Four; and then, and there, he lifted up pure and charitable hands to God in the midst of the Congregation. And he would joy to have spent that time in that place, where the honour of his Master Jesus dwelleth; and there, by that inward devotion which he testifi­ed [Page 59] constantly by an humble behaviour, and vi­sible adoration, he, like David, brought not only his own Houshold thus to serve the Lord; but brought most of his Parishioners, and many Gentlemen in the Neighbourhood, constantly to make a part of his Congregation twice a day; and some of the meaner sort of his Pa­rish, did so love and reverence Mr. Herbert, that they would let their Plow rest when Mr. Her­berts Saints-Bell rung to Prayers, that they might also offer their devotions to God with him, and would then return back to their Plow. And his most holy life was such, that it begot such reverence to God, and to him, that they thought themselves the happier, when they car­ried Mr. Herberts blessing back with them to their labour. Thus powerful was his reason, and example, to perswade others to a practical piety.

And his constant publick Prayers did never make him to neglect his own private devoti­ons, nor those prayers that he thought himself bound to perform with his Family; which al­wayes were a Set-form, and not long; and he did alwayes conclude them with that Collect which the Church hath appointed for the day or week.—Thus he made every dayes sanctity a step towards that Kingdom where Impurity cannot enter.

His chiefest recreation was Musick, in which heavenly Art he was a most excellent Master, [Page 60] and, compos'd many divine Hymns and An­thems, which he set and sung to his Lute or Viol; and, though he was a lover of re­ [...]iredness, yet his love to Musick was such, that he went usually twice every week on certain appointed dayes, to the Cathedral Church in Salisbury; and at his return would say, That his time spent in Prayer, and Ca­thedral Musick, elevated his Soul, and was his Heaven upon Earth: But before his re­turn thence to Bemerton, he would usual­ly sing and play his part, at an appoint­ed private Musick meeting; and, to justifie this practice, he would often say, Religion does not banish mirth, but only moderates, and sets rules to it.

And, as his desire to enjoy his Heaven upon Earth, drew him twice every week to Salisbury, so, his walks thither, were the occasion of many happy accidents to others, of which, I will mention some few.

In one of his walks to Salisbury, he o­vertook a Gentleman that is still living in that City, and in their walk together, Mr. Herbert took a fair occasion to talk with him, and hum­bly begg'd to be excus'd, if he ask'd him some account of his faith; and said, ‘I do this, the rather, because though you are not of my Parish, yet I receive Tythe from you by the hand of your Tenant; and, Sir, I am the bolder [Page 61] to do it, because I know there be some Sermon­hearers, that be like those Fishes, that alwayes live in salt water, and yet are alwayes fresh.’

After which expression, Mr. Herbert ask­ed him some needful Questions, and ha­ving received his answer, gave him such Rules for the tryal of his sincerity, and for a practical piety, and in so loving and meek a manner, that the Gentleman did so fall in love with him, and his discourse, that he would often contrive to meet him in his walk to Salisbury, or to attend him back to Bemerton; and still mentions the name of Mr. George Herbert with vene­ration, and still praises God that he knew him.

In another of his Salisbury walks, he met with a Neighbour Minister, and af­ter some friendly Discourse betwixt them, and some Condolement for the wicked­ness of the Times, and Contempt of the Clergy, Mr. Herbert took occcasion to say,

In another walk to Salisbury, he saw a poor man, with a poorer horse, that was fall'n under his Load; they were both in distress, and need­ed present help; which Mr.Herbert perceiv­ing, put off his Canonical Coat, and help'd the poor man to unload, and after to load his horse: The poor man blest him for it; and he blest the poor man, and was so like the good Samaritan, that he gave him money to refresh both himself and his horse; and told him, That [Page 63] if he lov'd himself, he should be merciful to his Beast. [...]hus he left the poor man, and at his coming to his musical friends at Salisbury,they began to wonder that Mr. George Herbert, which us'd to be so trim and clean, came into that company so soyl'd and discompos'd; but he told them the occasion: And when one of the company told him, He had disparag'd himself by so dirty an employment; his answer was, That the thought of what he had done, would prove Musick to him at Midnight; and the omission of it, would have upbraided and made discord in his Conscience, whensoever he should pass by that place; for if I be bound to pray for all that be in distress, I am sure I am bound so far as it is in my power to practise what I pray for. And though I do not wish for the like occasion every day yet let me tell you, I would not willingly pass one day of my life, without comforting a sad soul, or shewing mercy; and I praise God for this occasion: And now let's tune our Instruments.

Thus, as our blessed Saviour after his Resur­rection, did take occasion to interpret the Scri­pture to Cleopas, and that other Disciple which he met with and accompanied too in their jour­ney to Emmaus; so Mr. Herbert, in his path to­ward Heaven, did daily take any fair occasion to instruct the ignorant, or comfort any that were in affliction; and did alwayes confirm his precepts, by shewing mercy.

[Page 64]And he was most happy in his Wifes un­forc'd compliance with his acts of Charity, whom he made his Almoner, and paid constant­ly into her hand, a tenth penny of what money he receiv'd for Tythe, and gave her a power to dispose that to the poor of his Parish, and with it a power to dispose a tenth part of the Corn that came yearly into his Barn; which trust she did most faithfully perform, and would often offer to him an account of her stewardship, and as often beg an inlargement of his bounty, for she rejoyc'd in the employment; and this was usually laid out by her in Blankets and Shooes, for some such poor people, as she knew to stand in most need of them. This, as to her Chari­ty —And for his own, he set no limits to it; nor did ever turn his face from any that he saw in want; but would relieve them, especially his poor Neighbours, to the meanest of whose Houses, he would go and inform himself of their wants, and relieve them chearfully if they were in distress; and would alwayes praise God, as much for being willing, as for being able to do it. And, when he was advis'd by a friend to be more frugal, because he might have Children, his answer was, He would not see the danger of want so far off; but, being the Scri­pture does so commend Charity, as to tell us, that Charity is the top of Christian vertues, the co­vering of sins, the fulfilling of the Law, the life of Faith. And, that Charity hath a promise of [Page 65] the blessings of this life, and of a reward in that life which is to come; being these, and more ex­cellent things are in Scripture spoken of thee O Charity; and being all my Tythes, and Church­dues, are a Deodate from thee O my God; make me, O my God, so far to trust thy promise, as to re­turn them back to thee; and, by thy grace, I will do so, in distributing them to any of thy poor mem­bers that are in distress, or do but bear the image of Jesus my Master. Sir (said he to his friend) my Wife hath a competent maintenance secur'd her after my death, and therefore as this is my prayer, so this my resolution shall by Gods grace be unal­terable.

This may be some account of the excellen­cies of the active part of his life, and thus he continued, till a Consumption so weakned him, as to confine him to his House, or to the Chap­pel, which does almost join to it; in which, he continued to read Prayers constantly twice eve­ry day, though he were very weak; in one of which times of his reading, his Wife observ'd him to read in pain, and told him so, and that it wasted his spirits, weakned him, and he con­fess'd it, but said, His life could not be better spent, than in the service of his Master Jesus, who had done and suffered so much for him: But, he said, I will not be wilful, for Mr. Bostock shall be appointed to read Prayers for me to morrow, and I will now be only a hearer of them, till this mor­tal shall put on immortality. And Mr. Bostock [Page 66] did the next day undertake and continue this happy employment, till Mr. Herberts death.— This Mr. Bostock was a learned and vertuous man, an old friend of Mr. Herberts, and then his Cu [...]are to the Church of Fulston, which is a mile from Bemerton, to which Church, Be­merton is but a Chappel of ease.—And, this Mr. Bostock did also constantly supply the Church­service for Mr. Herbert in that Chappel, when the Musick-meeting at Salisbury, caus'd his ab­sence from it.

About one month before his death, his friend Mr. Farrer (for an account of whom I am by promise indebted to the Reader, and intend to make him sudden payment) sent Mr. Edmund Duncon (who is now Rector of Fryer Barnet in the County of Middlesex) from his House of Gidden Hall, which is near to Huntington, to see Mr. Herbert, and to assure him, he wanted not his daily prayers for his recovery; and Mr. Dun­con was to return back to Gidden, with an ac­count of Mr. Herberts condition. Mr. Dun­con found him at that time lying on his Bed, or on a Pallet; but at his seeing Mr. Duncon, he rais'd himself vigorously, saluted him, and with some earnestness inquir'd the health of his bro­ther Farrer, of which Mr. Duncon satisfied him; and after a conference of Mr. Farrers holy life and the manner of his constant serving God, he said to Mr. Duncon—Sir, I see by your habit that you are a Priest, and I desire you to pray [Page 67] with me; which being granted, Mr. Duncon ask'd him, what Prayers? to which, Mr. Her­berts answer was, O Sir, the Prayers of my Mo­ther, the Church of England, no other Prayers are equal to them; but, at this time, I beg of you to pray only the Litany. for I am weak and faint, and Mr. Duncon did so After which, and some other discourse of Mr. Farrer, Mrs. Herbert provided Mr. Duncon a plain Supper, and a clean Lodging, and he betook himself to rest—This Mr. Duncon tells me; and, that at his first view of Mr. Herbert, he saw majesty and humility so reconcil'd in his looks and behaviour, as begot in him an awful reverence for his person, and sayes, his discourse was so pious, and his moti­on so gentile and meek, that after almost forty years, they remain still fresh in his me­mory.

The next morning, Mr. Duncon left him, and betook himself to a Journey to Bath, but with a promise to return back to him within five dayes, and he did so; but before I shall say any thing of what discourse then fell betwixt them two, I will pay my promis'd account of Mr. Farrer.

Mr. Nicholas Farrer (who got the reputa­tion of being call'd Saint Nicholas, at the age of six years) was born in London, and doubtless had good education in his youth; but certain­ly, was at a fit age made Fellow of Clare-Hall in Cambridge, where he continued to be eminent [Page 68] for his temperance and learning. About the 26th year of his Age, he betook himself to Travel, in which he added to his Latin and Greek, a perfect knowledge of all the Langua­ges spoken in the Western parts of our Chri­stian world, and understood well the principles of their Religion, and their manner, and the reasons of their worship. In this his Travel, he met with many perswasions to come into a communion with that Church which calls it self Catholick, but he return'd from his Travels as he went, eminent for his obedience to his Mother, the Church of England. In his absence from England, Mr. Farrers father (who was a Merchant) allow'd him a liberal maintenance; and, not long after his return into England, he had by the death of his father, or an elder bro­ther, an Estate left him, that enabled him to buy Land to the value of 500 l. a year, the greatest part of which Land was at Little Gid­den, four or six miles from Huntington, and a­bout 18 from Cambridge, which place he chose for the privacy of it, and the Hall, which had the Parish-Church, or Chappel belonging, and adjoining near to it; for Mr. Farrer having seen the manners and vanities of the World, and found them to be, as Mr. Herbert sayes, A nothing between two Dishes; he did so contemn the World, that he resolv'd to spend the re­mainder of his life in mortifications, and in de­votion, and charity, and to be alwayes prepar'd [Page 69] for Death.—And his Life was spent thus.

He, and his Family, which were like a little Colledge, and about Thirty in number, did most of them keep Lent, and all Ember-weeks strictly, both in fasting, and using all those prayers that the Church hath appointed to be then used; and he and they, did the like on Fridayes, and on the Vigils, or Eves appointed to be fasted before the Saints dayes; and, this frugality and abstinence, turn'd to the relief of the Poor; but, this was but a part of his cha­rity, none but God and he knew the rest.

This Family, which I have said to be in num­ber about Thirty, were a part of them his Kindred, and the rest chosen to be of a temper fit to be moulded into a devout life; and all of them were for their dispositions serviceable and quiet, and humble, and free from scandal. Having thus fitted himself for his Family, he did about the year 1630. betake himself to a constant and methodical service of God, and it was in this manner.—He did himself use to read the Common prayers (for he was a Dea­con) every day, at the appointed hours of ten and four, in the Church which was very near his House, and which he had both repair'd and a­dorn'd; for it was fall'n into a great ruine, by reason of a depopulation of the Village before Mr. Farrer bought the Mannor. And he did also constantly read the Mattins every morning [Page 70] at the hour of six, either in the Church, or in an Oratory, which was within his own House: And many of the Family did there continue with him after the Prayers were ended, and there they spent some hours in singing Hymns, or Anthems, sometimes in the Church, and often to an Organ in the Oratory. And, they sometimes betook themselves to meditate, or to pray privately, or to read a part of the New Testament, or to continue their praying or reading the Psalms; and in case the Psalms were not all read in the day, then Mr. Farrer, and others of the Congregation, did at Night, at the ring of a Watch-bell, repair to the Church or Oratory, and there betake them­selves to prayers, and lauding God, and reading the Psalms that had not been read in the day; and when these, or any part of the Congrega­tion grew weary, or faint, the Watch-bell was rung, sometimes before, and sometimes after Midnight; and then a part of the Family rose, and maintain'd the Watch, sometimes by pray­ing, or singing Lands to God, or reading the Psalms, and when after some hours they also grew we [...]y or [...]a [...]nt, then they rung the Watch­bell, and were reliev'd by some of the former, or by a new part of the Society, which conti­nue [...] their devotions (as hath been mentioned) until morning.—And it is to be noted, that in this continued serving of God, the Psalter, or whole Book of Psalms, was in every four and [Page 71] twenty hours, sung or read over, from the first to the last verse, and this done as constantly, as the Sun runs his Circle every day about the World, and then begins it again the same in­stant that it ended.

Thus did Mr. Farrer and his happy Family, serve God day and night. Thus did they al­wayes behave themselves, as in his presence. And they did alwayes eat and drink by the strictest rules of Temperance; eat and drink so, as to be ready to rise at Midnight, or at the call of a Watch-bell, and perform their devo­tions to God.—And 'tis fit to tell the Reader, that many of the Clergy that were more in­clin'd to practical prety, and devotion, then to doub ful and needless Disputations, did often come to Gidden Hall, and make themselves a part of that happy Society, and stay a week or more, and join with Mr. Farrer, and the Fami­ly in these Devotions, and assist and ease him or them in their Watch by Night; and these va­rious Devotions, had neverless than two of the domestick Family in the Night; and the Watch was alwayes kept in the Church or Ora­tory unless in extreme cold Winter-nights, and then it was maintain'd in a Parlor which had a fire in it, and the Parlor was fitted for that pur­pose; and this course of piety, and great liberality to his poor Neighbours, Mr. Farrer maintain'd till his death, which was in the year 1639.

[Page 72]Mr. Farrers, and Mr. Herberts devout lives, were both so noted, that the general report of their sanctity, gave them occasion to renew that slight acquaintance which was begun at their being Contemporaries in Cambridge; and, this new holy friendship was maintain'd with­out any interview, but only by loving and en­dearing Letters. And, one testimony of their friendship, and pious designs, may appear by Mr. Farrers commending the considerations of John Valdesso (a Book which he had met with in his Travels, and Translated out of Spanish into English) to be examin'd and censur'd by Mr. Herbert; which Book, Mr. Herbert did read, and return back with many margi­nal Notes, as they be now printed with that excellent Book; and with them, Mr. Herberts affectionate Letter to Mr. Farrer.

This John Valdesso was a Spaniard, and was for his Learning and Vertue, much valued and lov'd by the great Emperour Charles the fifth, whom Valdesso had followed as a Cavalier all the time of his long and dangerous Wars; and when Valdesso grew old, and weary of the World, he took his fair opportunity to declare to the Emperour, that his resolution was to de­cline His Majesties Service, and betake himself to a quiet and contemplative life, because there ought to be a vacancy of time, betwixt fighting and dying.—The Emperor had himself, for the same, or other reasons, put on the same resolu­tions; [Page 73] but God and himself did then only know them; and he did for those, or other reasons, desire Valdesso to consider well of what he had said, but keep his purpose within his own breast, till they two had another like op­portunity of a friendly Discourse, which Val­desso promis'd.

In the mean time, the Emperour appoints privately a day for him and Valdesso to receive the Sacrament publickly, and appointed an elo­quent and devout Fryer, to preach a Sermon of contempt of the World, and of the happiness sand benefit of a quiet and contemplative life, which the Fryer did most affectionately. Af­ter which Sermon, the Emperour declar'd open­ly ,That the Preacher had begot in him a resoluti­on to lay down his Dignities, to forsake the World, and betake himself to a Monastical life. And, he pretended, he had perswaded John Valdesso to do the like; but this is most certain, that after the Emperour had called his son Philip out of England, and resign'd to him all his Kingdoms, that then the Emperour, and John Valdesso, did perform their resolutions.

This account of John Valdesso, I receiv'd from a Friend, that had it from the mouth of Mr. Farrer: And, the Reader may note, that in this retirement, John Valdesso writ his 110 con­siderations, and many other Treatises of worth, which want a second Mr. Farrer to procure, and Translate them.

[Page 74]After this account of Mr. Farrer, and John Valdesso, I proceed to my account of Mr. Her­bert, and Mr. Duncon, who, according to his promise, return'd the fifth day, and found Mr. Herbert much weaker than he left him, and therefore their Discourse could not be long; but at Mr. Duncons parting with him, Mr. Her­bert spoke to this purpose—Sir, I pray give my brother Farrer an account of my decaying condi­tion, and tell him, I beg him to continue his pray­ers for me, and let him know, that I have consider'd, That God only is what he would be; and, that I am by his grace become now so like him, as to be pleas'd with what pleaseth him, and do not repine at my want of health; and tell him, my heart is fixed on that place where true joy is only to be found; and, that I long to be there, and will wait my appointed change with hope and patience.-And having said this, he did with such a humility as seem'd to exalt him, bow down to Mr. Duncon, and with a thoughtful and contented look, say to him, Sir, I pray deliver this little Book to my dear brother Farrer, and tell him, he shall find in it a picture of the many spiritual Conflicts that have past betwixt God and my Soul, before I could subject mine to the will of Jesus my Master, in whose service I have now found perfect freedom; desire him to read it. and then if he can think it may turn to the advantage of any dejected poor Soul, let it be made publick; if not, let him burn it, for I and it, are less than the least of Gods [Page 75] mercies.—Thus meanly did this humble man think of this excellent Book, which now bears the name of The TEMPLE: Or, Sacred Poems, and Private Ejaculations; of which, Mr. Farrer would say, There was the picture of a Di­vine Soul in every page; and, that the whole Book, was such a harmony of holy passions, as would en­rich the World with pleasure and piety. And, it appears to have done so, for there have been Ten thousand of them sold since the first Im­pression.

And this ought to be noted, that when Mr. Farrer sent this Book to Cambridge to be Li­censed for the Press, the Vice-Chancellor would by no means allow the two so much noted Verses

to be printed; and, Mr. Farrer, would by no means allow the Book to be printed, and want them: But after some time, and some argu­ments for, and against their being made pub­lick, the Vice-Chancellor said, I knew Mr. Her­bert well, and know that he had many heavenly Speculations, and was a Divine Poet; but, I hope the World will not take him to be an inspired Pro­phet, and therefore I License the whole Book: So that it came to be printed, without the diminu­tion or addition of a syllable, since it was deli­ver'd [Page 76] into the hands of Mr. Duncon, save only, that Mr. Farrer hath added that excellent Pre­face that is printed before it.

At the time of Mr. Duncons leaving Mr. Herbert, which was about three Weeks before his death, his old and dear friend Mr. Woodnot, came from London to Bemerton, and never left him, till he had seen him draw his last breath, and clos'd his Eyes on his Death-bed. In this time of his decay, he was often visited and pray'd for by all the Clergy that liv'd near to him, especially by the Bishop and Prebends of the Cathedral Church in Salisbury; but by none more devoutly, than his Wife, his three Neeces (then a part of his Family) and Mr. Woodnot, who were the sad Witnesses of his daily decay, to whom he would often speak to this purpose.—I now look back upon the pleasures of my life past, and see the content I have taken in beauty, in wit, in musick, and pleasant Conversati­on, how they are now all past by me, as a shadow that returns not, and are all become dead to me, or I to them; that as my father and generation hath done before me, so I shall now suddenly (with Job) make my Bed also in the dark; and, I praise God, I am prepar'd for it; and, that I am not to learn patience, now I stand in such need of it; and, that I have practised Mortification, and en­deavour'd to dye daily, that I might not dye eter­nally; and, my hope is, that I shall shortly leave this valley of tears, and be free from all fevers [Page 77] and pain; and which will be a more happy condi­tion, I shall be free from sin, and all the temptati­ons and anxieties that attend it; and this being past, I shall dwell in the new Jerusalem, dwell there with men made perfect; dwell, where these eyes shall see my Master and Saviour Jesus; and, with him, see my dear mother, and relations, and friends; but I must dye, or not come to that hap­py place : And, this is my content, that I am go­ing daily towards it; and, that every day that I have liv'd, hath taken a part of my appointed time from me; and, that I shall live the less time, for having liv'd this, and the day past.—These, and the like expressions, which he utter'd often, may be said to be his enjoyment of Heaven, be­fore he enjoy'd it. The Sunday before his death, he rose Suddenly from his Bed or Couch, call'd for one of his Instruments, took it into hand, and said—

And having tun'd it, he play'd and sung:

Thus he sung on earth such Hymns and An­thems, as the Angels and he, and Mr. Farrer, now sing in Heaven.

[Page 78]Thus he continued meditating and praying, and rejoycing, till the day of his death, and on that day said to Mr. Woodnot, My dear Friend, I am sorry I have nothing to present to my merciful God but sin and misery; but the first is pardon'd, and a few hours will put a period to the latter. Up­on which expression, Mr. Woodnot took occasi­on to remember him of the Re-edifying Layton Church, and his many Acts of mercy; to which he made answer, saying, They be good works, if they be sprinkled with the blood of Christ, and not otherwise. After this Discourse, he became more restless, and his Soul seem'd to be weary of her earthly Tabernacle; and this uneasiness be­came so visible, that his Wife, his three Nee­ces, and Mr. Woodnot, stood constantly about his Bed, beholding him with sorrow, and an un­willingness to lose the sight of him whom they could not hope to see much longer. As they stood thus beholding him, his Wife observ'd him to breath faintly, and with much trouble; and, observ'd him to fall into a sudden Agony; which so surpriz'd her, that she fell into a sud­den passion, and requir'd of him to know how he did? to which his answer was, That he had past a Conflict with his last Enemy, and had overcome him, by the merits of his Master Jesus. After which answer, he look'd up, and saw his Wife and Neeces weeping to an extremity, and charg'd them, If they lov'd him, to withdraw into the next Room, and there pray every one alone [Page 79] for him, for nothing but their lamentations could make his death uncomfortable. To which re­quest, their sighs and tears would not suffer them to make any reply, but they yielded him a sad obedience, leaving only with him Mr. Woodnot, and Mr. Bostock. Immediately after they had left him, he said to Mr. Bostock, Pray Sir open that door, then lock into that Cabinet, in which you may easily find my last Will, and give it into my hand; which being done, he deliver'd it into the hand of Mr. Woodnot, and said, My old Friend, I here deliver you my last Will, in which you will find that I have made you my sole Execu­tor for the good of my Wife and Neeces, and I desire you to shew kindness to them, as they shall need it; I do not desire you to be just, for I know you will be so for your own sake; but I charge you, by the Religion of our friendship, to be care­ful of them And having obtain'd Mr. Wood­nots promise to be so, he said, I am now ready to dye; after which words he said, Lord, grant me mercy, for the merits of my Jesus, and now, Lord, receive my Soul. And with those words breath'd forth his Divine Soul, without any apparent di­sturbance, Mr. Woodnot, and Mr. Bostock, attend­ing his last breath, and closing his eyes.

Thus he liv'd, and thus he dy'd like a Saint, unspotted of the World, full of Alms-deeds, full of Humility, and all the examples of ver­tuous life; which I cannot conclude better, than with this borrowed observation:

Mr. George Herberts have done so to this, and will doubtless do so to succeeding Genera­tions.